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Bahaism  and  Its  Claims 


By 

SAMUEL  G.  WILSON,  M.A.,  P.P. 

Bahaism  and  Its  Claims, 

A  Study  of  the  Religions  Promulgated 
by  Baha  Ullah  and  Abdul  Baha.  8vo, 
cloth,  net  $1.50. 

Bahaism  is  a  revolt  from  the  fold  of  Islam  which 
in  recent  years  has  been  bidding  vigorously  for  the 
support  of  Occidental  minds.  Many  of  its  princi- 
ples are  culled  from  the  Christian  religion  which  it 
insidiously  seeks  to  supplant.  What  this  Oriental 
cult  is,  what  it  stands  for,  and  what  it  aims  at,  is 
told  in  a  volume  which  forms  a  notable  addition 
to  the  History  of  Comparative  Religions. 

Persian  Life  and  Customs, 

With  Incidents  of  Residence  and  Travel 
in  the  Land  of  the  Lion  and  the  Sun. 
With  a  map  and  other  illustrations,  and 
an  index.     8vo,  cloth,  net,  I1.25. 

"Not  only  a  valuable  contribution  to  the  mis- 
sionary literature  of  modern  times,  but  is,  in  ad- 
dition, a  volume  rich  in  the  facts  it  contains  in 
regard  to  that  historic  country.  The  American 
people  generally  should  read  this  book,  and 
thereby  acquire  much  needed  information  about 
the  Persians." — Religious  Telescope. 


Bahaism  and  Its  Claims 


A  Study  of  the  Religion  Promulgated 
by  Baha  Ullah  and  Abdul  Baha 


By 
SAMUEL  GRAHAM  WILSON,  D.  D. 

Thirty-two  Tears  Resident  in  Persia 
Author  of  **  Persian  Life  and  Customs"  etc. 


New  York  Chicago  Toronto 

Fleming    H.    Revell    Company 

London  and        Edinburgh 


Copyright,  19 15,  by 
JTLEMING  H.  REVELL  COMPANY 


BesoS' 


New  York:  158  Fifth  Avenue 
Chicago:  125  North  Wabash  Ave. 
Toronto:  25  Richmond  Street,  W. 
London:  21  Paternoster  Square 
Edinburgh:      100    Princes    Street 


To  my  Wife 

whose  love  and  appreciation 

are  a   constant  inspiration 

in  our  far-away  home 


545683 


Contents 

Introduction ii 

I.  Historical  Sketch 17 

The  East  productive  of  religions — Imamat — Shiahism, 
its  sects — Sheikhiism — The  Bab-Subh  i  Azal — Baha 
Ullah — His  policy — His  haram — Abdul  Baha — Jour- 
ney to  Occident — Education — Number  of  Bahais. 

II.  The  General  Claims  of  Bahaism      .        .      29 

(I)  New  religion  needed — (II)  Bahaism  that  new  re- 
ligion— To  supersede  Christianity — Doctrines — Baha 
God — His  Revelation — The  Akdas — Conditions  of 
discipleship — Position  of  Abdul  Baha — (HI)  Claims 
superiority  to  former  religions — In  founder,  books 
and  doctrines — Not  superlative — (IV)  To  be  a  uni- 
versal religion — Defects  in  rites,  regulations,  cal- 
endar, civil  government — House  of  Justice — Al- 
phabet— Universal  language. 

III.  Its  Specific  Claims 61 

Unification  of  Mankind — Divisions  in  Persia — Of 
Bahais — Compulsory  uniformity — One  Language — 
Peace  Movement — History  of — Abdul  Baha  on  war 
— Bahaism  dogmatic  and  boastful. 

IV.  Bahaism  and  Christianity        .        .        .81 

Antagonistic — Makes  Christianity  one  among  many — 
Abrogates  it — Dethrones  Christ — Presumes  to  be 
Christ's  Second  Coming — And  the  fulfillment  of 
prophecy — Bahai  meeting  in  Chicago — Method  of 
interpretation — The  "  Ikan  " — Dishonours  and  be- 
littles the  historic  Christ. 

V.  Bahaism  and  Christianity  (Co?tti?tued)      .     109 

Immortality  and  sin — Faith  in  Baha — Bahai  Scriptures 
— Its  worship — Hierarchy — Substitutes  for  Baptism 
and  Lord's  Supper — Christ's  words  imitated — Rites 
— Ablution  —  Fast  —  Prayer  —  Pilgrimage  — Acca 
Shrines  —  Festivals— Era — Propaganda  anti-Chris- 
tian. 


8  CONTENTS 

VI.  Bahaism  AND  THE  State    .        .        .        .131 

Babism  political  Mahdiism — Hostile  to  Shah — Insur- 
rections— Bahaism  opportunism — Sought  reconcili- 
ation —  Tolerated  —  Indifferent  to  Constitutional 
struggle  —  Aided  reactionary  Shah — Rewarded  by 
him— Its  political  scheme — Houses  of  Justice — 
Dangerous  to  liberty. 

VII.  Bahaism  and  Woman         ....     149 

Abdul  Baha  teaches  equality  of  sexes — Baha  does  not 
— Education  of  girls  neglected — Marriage  enjoined 
— Bigamy  allowed — And  practiced — Polygamy  of 
Baha — His  family — Loose  divorce — Intermarriage 
of  races — Aims  at  amelioration  of  woman — Moslem 
efforts — Babi  Kurrat  ul  Ayn — No  successor  to — 
Baha's  haram — Men  only  to  be  rulers — Women 
secluded. 


VIII.     Its  Record  as  to  Morals         .        .        .     ^*!7 

Claim  superior  conduct — Falsification  of  religious  his- 
tory— Suppression  of  facts — Changing  sacred  Writ- 
ings— Surat  ul  Maluk — Lawh  i  Basharat — Forging 
quotations — Perversion  of  political  history — Of  Shahs 
— Of  plot  to  assassinate — False  claim  to  Martyrs — 
Double  view  of  Abdul  Hamid — Fact  about  imprison- 
ment of  Baha  —  Tagiya  —  Dissimulation — Orient 
Occident  Unity — Pretense  regarding  Azal's  succes- 
sion— Maskin  Kalam. 


IX.  Its  Record  as  to  Morals  (Continued^      .    207 

Boast  of  Love — Hatred  for  Shiahs — For  Persecutors — 
For  Mullahs — Abusive  language — Vindictiveness — 
Addiction  to  alcohol  and  opium — Testimonies. 

X,  Religious  Assassination  .        .        .        .219 

Strife  between  Baha  and  Azal  in  Bagdad — Baha  goes 
to  Kurdistan — Dissension  at  Adrianople — Testimony 
of  an  eye-witness  —  Attempted  assassinations — 
Plots  and  counter  plots — Bahais  assassinate  Azalis  at 
Acca — Other  assassinations — In  Bagdad,  in  Persia — 
Attitude  towards  taking  of  life — Suicide  commended 
— Psychological  attestation — Traditional  custom — 
Assassination  practiced  in  Islam — Testimonies — 
Azali  hatred. 


CONTENTS  9 

XI.  The  Quarrel  Over  the  Succession  .        .     247 

Claim  to  love  refuted — Death  of  Baha — Titles  of  sons 
— Quarrel  over  will — Abbas  assumes  Pontiffship — 
Brothers  protest — Bitter  schism — Boycott,  anathema 
— Appeal  to  Turkish  government — Results  in  re- 
striction of  liberty — Quarrel  and  schism  in  Persia — 
In  America. 

XII.  Bahaism  in  America  ....     263 

First  notices  of — Kheiralla — His  converts — Writings — 
An  American  Azali — Pilgrims  to  Acca — Quarrel  and 
schism — Abdul  Karim — Abul  Fazl — Methods  of 
propaganda — Publications — Orient  Occident  Unity — 
Abdul  Baha  visits  America — Press  agents — Photo- 
graphs, movies — Addresses — Attitude  of  public — 
Communion  service  of  Bahais — Bahai  Temple, 
Mashrak  ul  Azkar — Memorial  vase — Influence  in 
America  — Chicago  congregation — Number  in  U.  S. 
A.  exaggerated — Statistics  of  other  religious  fads — 
— Christian  liberalism  excessive. 

Bibliography 287 

Index 291 


Introduction 

AMONG  movements  in  the  Mohammedan 
world  in  modern  times  Babi-Bahaism  is 
one  of  the  most  interesting.  It  is  a  definite 
revolt  from  Islam  within  its  own  fold.  It  has  won 
its  way  in  Persia  amid  considerable  persecution  to  a 
position  as  a  separate  religion.  It  has  added  another 
to  the  permanent  sects  of  the  Near  East.  There 
Christian  missions,  inspired  to  long-postponed  effort 
to  convert  Mohammedanism,  have  come  face  to  face 
with  Bahaism  as  a  new  and  aggressive  force.  It  has 
laid  out  a  program  as  a  universal  religion,  has 
crossed  the  seas  and  aspires  to  convert  Christen- 
dom. Interest  in  it  has  been  increased  by  this 
propaganda  in  the  West  and  by  the  visits  to  Europe 
for  this  purpose  of  its  present  head,  Abdul  Baha 
Abbas,  in  191 1  and  191 2. 

Besides  those  who  are  interested  in  Bahaism  as 
students  of  history  and  comparative  religions,  there 
are  several  classes  who  have  shown  marked  favour 
to  Bahaism. 

(i)  One  class  are  simply  bent  on  seeking  some 
novelty.  They  are  well  described  by  the  Egyptian 
Gazette^  of  Alexandria,  in  speaking  of  the  reception 
of  Abdul  Baha  in  London  :  **  About  the  London 
meetings  there  was  a  certain  air  of  gush  and  self- 
advertisement  on  the  part  of  Baha's  friends,  which 

11 


iSi^  '"'• '        BAHAISM  AND  ITS  CLAIMS 

was  quite  patent  to  all  who  are  familiar  with  that 
kind  of  religion  which  will  listen  to  anything  so  long 
as  it  is  unorthodox,  new,  and  sensational."  ^ 

(2)  Another  class  are  believers  in  the  truth  of  all 
great  religions,  and,  with  a  vague  pantheistic  notion, 
recognize  all  great  men  as  God-inspired.  They  are 
willing  to  put  Baha  Ullah  and  Abdul  Baha  on  the 
list  of  true  religious  leaders.  Such  is  Rev.  R.  J. 
Campbell,  who,  in  receiving  Abdul  Baha  iti  London, 
spoke  of  the  "  diverse  religious  faiths  that  are  all 
aspects  of  the  one  religion,"  and  of  the  services  as 
**  a  wonderful  manifestation  of  the  Spirit  of  God." 
He  said  to  the  congregation  :  **  We  as  followers  of 
the  Lord  Jesus  Christ,  who  is  to  us  and  always  will 
be  the  Light  of  the  World,  give  greeting  to  Abdul 
Baha." 

Mr.  Campbell  gives  opportunity  to  the  Bahai 
propaganda  in  the  Christian  Commoitwealthy  and 
has  enlisted  Abdul  Baha  as  a  contributor. 

(3)  Another  class  look  on  Bahaism  as  an  ethical 
system,  and  Baha  and  Abdul  Baha  as  world  teachers. 
Their  relation  to  Christ  has  been  only  that  of  a  dis- 
ciple to  a  teacher  of  morals.  They  recognize  in 
Baha  a  new  schoolmaster.  Being  Bahais  to  them 
consists  in  admiration  of  certain  principles  on  which 
Abdul  Baha  is  in  the  habit  of  dilating.  But  these 
are  not  Bahaism  any  more  than  Romans  xii.-xv. 
are  Pauline  Christianity.  Paul's  gospel  is  Romans 
i.-viii.  In  its  moral  precepts  and  social  principles, 
Bahaism  is  a  borrower  from  Christ's  teaching,  and 

*  Nov.  16,  191 1,  quoted  in  Star  of  the  fVest,  Dec.  11,  191 1, 


INTEODUCTION  13 

sometimes  from  Mohammed.  However,  Bahaism  is 
a  religion,  not  a  system  of  morals. 

(4)  Some  adherents  regard  Bahaism  as  Christi- 
anity continued  or  renewed  by  the  Second  Coming 
of  Christ,  whom  they  recognize  in  Abdul  Baha. 
Most  American  Bahais  are  of  this  class,  with  faith  in 
Baha  Ullah  as  God  the  Father. 

How  can  I  classify  the  late  Prof.  T.  K.  Cheyne  of 
Oxford  ?  This  widely  known  critic  in  his  last  work 
(1914),  "The  Reconciliation  of  Races  and  Relig- 
ions," bewilders  me  by  his  credulity.  It  is  only 
charitable  to  excuse  it  as  the  product  of  his  dotage. 
How  otherwise  could  an  Oxford  scholar  take  pride 
in  adopting  the  "  new  name "  and  titles  given  to 
him  by  Abdul  Baha,  sign  his  preface  "Ruhani," 
Spiritual,  and  have  pleasure  in  being  called  the  "  di- 
vine philosopher,"  "  priest  of  the  Prince  of  Peace 
(Baha),"  and  being  compared  to  St.  Paul  as  a  herald 
of  the  Kingdom,  and  write  himself  a  "member  of 
the  Bahai  community."  At  the  same  time  Doctor 
Cheyne  wrote  himself  down  as  a  "  member  of  the 
Nava  Vidhan,  Lahore  "  (Brahma-Samaj). 

At  present  there  are  Bahai  congregations  in  sixteen 
of  the  United  States,  in  Canada,  Hawaii,  South  Africa, 
England,  Germany  and  Russia,  as  well  as  in  India 
and  Burmah.  The  future  of  its  propaganda  in  Chris- 
tendom lacks  promise.  Yet  its  measure  of  success 
makes  it  desirable  to  examine  its  claims  and  the  facts 
regarding  them. 

Fortunately  besides  the  older  Babi  books,  there 
is  an  abundance  of  Bahai   literature.     There  are 


14  BAHAISM  AND  ITS  CLAIMS 

(i)  Treatises  of  Baha  Ullah,  (2)  Tablets  (Letters)  and 
Addresses  of  Abdul  Baha,  (3)  Persian  Narratives, 

(4)  Evidential  books  and  tracts  by  its  propagators, 

(5)  Narratives  of  pilgrimages  to  Acca.  From  an 
independent  point  of  view,  little  has  been  written.* 
Nearly  all  of  the  many  articles  which  have  appeared 
in  periodical  literature  have  been  from  the  pens  of 
Bahais,  though  often  not  so  ostensibly.  Prof.  E.  G. 
Browne  of  Cambridge  University,  England,  has 
translated  and  edited  important  Babi-Bahai  works. 
His  Introductions,  Notes  and  Appendices  to  these' 
books  are  storehouses  of  erudition  and  enable  the 
reader  to  correct  the  biased  information  of  the  text. 
They  pertain  for  the  most  part  to  the  Babi  period. 
So  do  the  able  contributions  of  Mr.  A.  L.  M.  Nicolas, 
the  Consul  of  France,  with  whom,  as  my  neighbour 
at  Tabriz,  I  have  had  the  pleasure  of  valuable  con- 
versations on  this  subject  on  which  he  is  such  an  au- 
thority. I  have  had  as  sources  of  information  also 
a  manuscript  "  Life  of  Baha  Ullah  "  by  Mohammed 
Javad  Kasvini,  the  "  Kitab-ul-Akdas,"  Most  Holy 
Book,  translated  by  Dr.  L  G.  Kheiralla,  in  manu- 
script, and  various  unpublished  letters  and  docu- 
ments. Besides  all  this,  I  have  been  in  personal 
contact  with  Bahais  in  Persia  for  a  generation.  My 
language  teachers  were  Bahais,  one  of  them  a  con- 
vert to  Christianity.  I  have  found  their  journal,  the 
Star  of  the  Westy  a  prolific  source  of  information.  I 
may  claim  not  to  be  of  the  class  referred  to  by  Abdul 
Baha  when  he  says,  "  Baha  Ullah  will  be  assailed  by 
those  who  are  not  informed  of  his  principles." 


INTEODUCTION  16 

After  sketching,  in  brief,  the  history  of  Bahaism  I 
will  examine  its  religious,  moral,  political  and  social 
doctrine  and  life.  In  doing  this  I  shall  quote  for  the 
most  part  from  the  words  of  the  "  Revelation  "  and 
its  adherents,  in  order  to  insure  fairness  and  justice. 
In  the  course  of  the  investigation,  the  history  and 
character  of  the  founders  will  be  considered.  Finally 
I  shall  describe  its  propaganda  in  the  Occident. 

Bahais  declare  that  Babism  is  abrogated  and 
superseded.  In  reality  it  is  dead  and  I  do  not  treat 
of  it,  except  as  it  throws  light  on  the  history  or 
doctrines  of  Bahaism.  To  all  intents  and  purposes, 
the  Bab  is  as  much  an  obsolete  prophet  as  Mani  or 
Babak. 

I  am  to  deal  with  Bahaism  in  its  latest  phases. 
The  term  Babi  is  not  appropriate  to  the  religion  of 
Baha  nor  to  his  followers.  Of  the  "revelation,"  it 
may  be  said  as  Jacob  said  of  his  wages,  they  "  have 
changed  them  ten  times."  The  Bab  altered  his 
declarations  regarding  himself  and  his  statements 
of  doctrine.  Subh-i-Azal  made  further  changes. 
Baha's  standpoint  in  the  "  Ikan,"  at  Bagdad,  differs 
greatly  from  that  in  the  "  Kitab-ul-Akdas,"  at  Acca. 
Abbas  gave  the  kaleidoscope  another  whirl  and 
added  his  interpretations  and  emendations.  Besides 
all  these,  it  has  been  given  a  Western  aspect  for 
Christians.  The  Rev.  H.  H.  Jessup,  D.  D.,  com- 
pares it  very  aptly  to  the  town  clock  in  Beirut,  which 
has  two  kinds  of  dial  plates.  The  face  turned  towards 
the  Moslem  quarter  has  the  hands  set  to  tell  the  hour 
according  to  Oriental  reckoning ;  the  face  towards 


16  BAHAISM  AND  ITS  CLAIMS 

the  Christian  quarter,  according  to  the  European 
day.  It  is  the  face  towards  the  Christians  that  I 
shall  look  at  specially  in  the  present  investigation. 
However  historical  facts  are  the  same  and  the  main 
doctrines  taught  in  the  West  have  no  essential  dif- 
ference from  those  of  Persian  Bahaism. 

Acknowledgment  and  thanks  are  hereby  tendered 
to  The  Bibliotheca  Sacra^  The  Bible  Magazine^  The 
East  and  the  West^  The  Church  Missionary  Review^ 
The  Missionary  Review  of  the  Worlds  The  Moslem 
Worlds  The  Union  Seminary  Review^  and  The  Prince- 
ton Theological  Review  for  the  use  of  materials  which 
I  have  previously  published  in  their  pages. 


I 

Historical  Sketch 


Does  it  often  happen  that  the  earliest  records  of  a  religious  move- 
ment .  .  .  pass,  within  a  short  time  after  their  completion, 
into  the  hands  of  strangers  who,  while  interested  in  their  preserva- 
tion, have  no  desire  to  alter  them  for  better  or  worse.  So  far  as  my 
knowledge  goes,  it  has  never  happened  save  in  the  case  of  the  Babi 
religion. — "  The  "New  History  of  the  Baby^  p.  xi,  by  E.  G.  Browne, 

Persia  is,  and  always  has  been,  a  very  hotbed  of  systems  from  the 
time  of  Manes  and  Mazdak  in  the  old  Sassanian  days,  down  to  the 
present  age,  which  has  brought  into  being  the  Babis  and  the  Sheikhis. 
— "  J  Tear  Among  the  Persians^''  p.  122. 

Outside  of  a  certain  mixture  of  Occidental  science  and  philan- 
thropy, introduced  largely  for  foreign  consumption  and  in  order  to 
give  an  up-to-date  stamp  or  colouring  to  the  movement,  there  is 
scarcely  anything  that  distinguishes  Babism  from  its  predecessors. 
The  materials  are  inextricably  interwoven  with  the  whole  course 
of  Persian  history  in  all  its  departments,  political,  religious,  social, 
and  philosophical.  Time  has  pronounced  its  verdict  again  and 
again  in  the  most  unmistakable  manner.  So  deep  a  hold  have  the 
ideas,  which  lie  at  the  foundation  of  Babism  and  similar  sects,  taken 
of  the  minds  and  hearts  of  the  people,  that  it  may  be  said  that  as 
every  American  is  a  possible  president,  so  every  Persian  is  a  pos- 
sible murshid.  For  every  sect  that  makes  its  appearance  on  the 
page  of  history,  there  are  hundreds  of  embryo  sects,  of  whose  exist- 
ence no  one  knows  outside  of  a  very  limited  circle. — P,  Z.  Easton, 
quoted  in  Speer's  "  Missions  and  Modern  History^''  Vol.  /,  /.  121. 

For  the  Bahais,  the  Bab  became  a  sort  of  John  the  Baptist,  sent 
to  announce  to  the  world  the  coming  of  Mirza  Husain  Ali,  Baha 
Ullah,  and  perhaps  of  Abbas  Effendi — a  pitiable  result  of  martyr- 
dom. This  thesis  is  essentially  false.  Reading  of  the  book  (the 
"  Bayan  ")  will  convince  every  one  of  this. — A.  L.  M.  Nicolas, 
"  Beyan  Persan"  VoL  /,  p,  11. 


I 

HISTORICAL  SKETCH 

THE  soil  of  the  East  has  been  fertile  of  re- 
ligions. Montanus,  Manes,  Mazdak,  Babak, 
Mukanna — familiarized  in  Lalla  Rookh  as 
the  Veiled  prophet  of  Khorasan, — Hasan  Sabah  chief 
of  the  Assassins,  Hakim  the  cruel  God  of  the  Druses, 
each  of  these  propagated  his  doctrines,  exerted  a  wide 
influence,  and  left  his  mark  on  the  people  of  the 
Orient.  Saad-i-Doulah  the  Jew,  Argoon  Khan  the 
Mongol,  Ala-i-Din  al  Khalig,  king  of  Delhi,  and 
many  others  attempted  to  found  new  religions.  In 
our  own  day  the  Mahdi  of  the  Sudan,  Ahmad  Quad- 
iani  of  India  and  Sheikh  Ali  Nur-i-Din  of  Tunis  en- 
tered the  lists.  In  the  West,  too,  in  America  a  land 
unbridled  by  traditions,  Mormonism,  Dowieism  and 
Christian  Science  have  flourished.  To  all  these  must 
be  added  Babism  and  Bahaism. 

As  an  introduction  to  a  discussion  of  Bahaism  and 
its  claims,  I  will  sketch  briefly  and  simply  its  origin 
and  history.  Bahaism  is  derived  from  Babism.  Bab- 
ism has  its  roots  in  Shiahism,  a  soil  impregnated 
with  the  doctrines  of  the  Imamate  and  Mahdiism. 
The  atmosphere  is  filled  with  millennial  hopes  and 
dreamy  mysticism,  with  Sufi  philosophies  and  alle- 
gorical fancies  of  its  poets.     This  soil  has  been  fruit- 

19 


20  BAHAISM  AND  ITS  CLAIMS 

ful  of  many  sects.  The  Shiahism  of  Persia  is  called 
the  "  Religion  of  the  Twelve "  because  its  funda- 
mental doctrine  is  that  the  twelve  Imams,  the  lineal 
descendants  of  Ali  and  Fatima,  the  daughter  of  Mo- 
hammed, were  the  rightful  Caliphs  of  Islam,  in  suc- 
cession to  Mohammed.  In  the  tenth  century  (329 
A.  H.  or  940  A.  D.)  the  Twelfth  Imam  disappeared 
into  a  well,  and  still  lives  in  Jabulka  or  Jabulsa 
whence  he  is  expected  to  reappear  as  the  Mahdi  or 
Kaim.  After  his  concealment,  four  persons  in  suc- 
cession were  channels  of  communication  between 
him  and  the  faithful.  The  title  given  to  these  was 
Bab  or  the  Gate. 

Among  the  sects  which  sprang  up  among  the 
Shiahs  or  were  related  to  them  were  the  Ismielis, 
Carmathians,  Druses,  Hurufis,  Ali-Allahis  or  Nusair- 
iyeh,  Assassins,  Batinis  and  many  others.  A  group 
of  these  were  called  Ghulat,  because  they  rendered 
excessive  honour  to  the  Imams,  believing  them  to  be 
incarnations  of  the  attributes  or  essence  of  God. 
Those  holding  this  view  anticipated  that  the  Imam 
Mahdi  would  be  a  divine  Manifestation.^  At  the  be- 
ginning of  the  nineteenth  century,  a  sect  arose  in 
Persia,  called  Sheikhis.  It  received  its  name  from 
its  founder,  Sheikh  Ahmad  of  Ahsa,  1 752-1827.  He 
taught  that  there  was  always  in  the  world  a  **  perfect 

iProf.  E.  G.  Browne  says  ("A  Literary  History  of  Persia,"  p.  311), 
"  The  resemblance  between  these  numerous  sects,  whose  history  can  be 
traced  through  the  last  eleven  centuries  and  a  half,  is  most  remarkable 
and  extends  even  to  the  minute  details  of  terminology."  "  The  doctrines 
appear  to  be  endemic  in  Persia,  and  in  our  own  days  appeared  again  in 
the  Babi  movement." 


HISTOEICAL  SKETCH  21 

Shiah,"  who  held  communication  with  the  absent 
Imam  and  revealed  his  will.  Sheikh  Ahmad  was 
that  "  perfect  one."  He  was  favoured  by  the  Kajar 
Shahs  and  had  a  considerable  following.  His  suc- 
cessor, Haji  Kazim  of  Resht,  near  the  time  of  his 
death,  announced  to  his  disciples  at  Kerbela  that  the 
Manifestation  was  at  hand.  One  of  his  disciples  was 
Mirza  Ali  Mohammed  of  Shiraz.  When  twenty-four 
years  of  age  in  1844,  he  laid  claim  to  be  the  "  prom- 
ised one."  He  took  the  tide  of  "  Bab,"  the  Gate  or 
Door  of  communication  of  the  knowledge  of  God. 
His  followers  were  called  Babis.  He  soon  advanced 
his  station  and  claimed  to  be  the  Kaim  or  Mahdi. 
Still  advancing  he  took  the  title  of  Nukta  or  Point  of 
Divine  Unity  and  announced  his  **  Revelation "  or 
*  Bayan  "  as  the  abrogation  of  Islam  and  the  Koran. 
From  Shiraz  he  went  to  Mecca  and  proclaimed  his 
manifestation.  On  his  return  he  was  imprisoned. 
Many  of  the  Sheikhis  became  his  zealous  followers 
and  by  their  active  propaganda  caused  great  agita- 
tion throughout  Persia.  The  Bab  was  transferred  to 
the  extreme  northwest  of  Persia  and  confined  in 
prison  at  Maku  and  Chirik.  His  sectaries,  oppressed 
and  persecuted,  rose  in  arms  against  Mohammed 
Shah,  anticipating  victory  through  divine  interposi- 
tion. The  Bab  was  executed  at  Tabriz  in  1850.  The 
insurrections  were  put  down  and  many  of  the  brave 
captives  were  treacherously  slaughtered.  A  few 
Babis,  seeking  revenge,  attempted  to  assassinate 
the  new  Shah,  Nasr-ud-Din.  This  led  to  cruel  re- 
prisals.    Four  score  Babis  were  executed  at  Teheran. 


22  BAHAISM  AND  ITS  CLAIMS 

Others  fled  into  exile,  especially  to  Bagdad.  Among 
these  was  Mirza  Yahya  whom  the  Bab  had  appointed 
his  successor.  His  title  was  Subh-i-Azal,  the  Dawn 
of  the  Eternal,  or  His  Holiness  the  Eternal. 

A  special  point  of  the  Bab's  teaching  was  the  an- 
nouncement of  the  coming  of  "  Him  whom  God 
should  manifest."  After  his  death  a  number  of  the 
Babis  claimed  to  be  the  promised  incarnation.  There 
was  a  "  chaos  of  divine  manifestations,"  including 
Hazret  Zahib,  Janab-i-Azim,  Nabil  and  others. 
Among  these  claimants  was  Mirza  Husain  Ali,  a 
son  of  Mirza  Abbas,  surnamed  Buzurk,  and  his  con- 
cubine. The  father  was  steward  or  "  vizier  "  of  the 
household  of  Imam  Werdi  Mirza,  Governor  of  Te- 
heran. He  was  half  brother  to  Mirza  Yahya  and 
thirteen  years  his  senior.  His  title  was  Baha  Ullah, 
the  splendour  or  glory  of  God.  For  many  years  Baha 
acted  in  Bagdad  (1852-67)  as  factotum  for  Azal,  and 
acknowledged  him  as  supreme.  Then  he  announced 
that  he  himself  was  "  He  whom  God  should  mani- 
fest," and  took  active  measures  to  supplant  Azal. 
About  this  time  the  Turkish  Government  transferred 
them  to  Adrianople.  Here  developed  bitter  jeal- 
ousies, quarrels  and  foul  play.  The  Sultan  inter- 
vened and  sent  Subh-i-Azal  to  Famagusta,  Cyprus, 
and  Baha  Ullah  to  Acca^  (Acre),  Syria,  August  1868. 
Both  were  granted  pensions  and  kept  under  police 
surveillance  as  parties  dangerous  to  religion  and  the 

1  At  that  very  time  the  chief  of  the  Yashratis,  who  held  that  Sheikh  Ali 
Nur-i-Din,  of  Tunis,  was  a  Manifestation  of  Mohammed,  and  his  essence 
divine,  was  in  exile  in  Acca.     He  was  in  friendly  relations  with  Baha. 


HISTOEICAL  SKETCH  23 

state.  Azal  continued  to  be  the  head  of  the  Babis, 
called  henceforth  also  Azalis.  Baha  attracted  most 
of  the  Babis  to  himself,  and  they  became  known  as 
Bahais.  Baha  relegated  the  Bab  to  the  position  of  a 
forerunner,  and  declared  the  "  Bay  an  "  and  other 
books  of  the  Bab  to  be  superseded  by  his  own 
"  Revelations."  He  changed  in  a  measure  the  doc- 
trines and  laws  of  Babism,  liberalizing  its  provisions. 
He  put  himself  forward  as  the  Lord  of  a  new  dispen- 
sation, the  founder  of  a  new  religion. 

During  the  next  quarter  of  a  century  Bahaism 
made  little  stir  in  Persia.  Its  advancement  was  by 
no  means  as  rapid  as  during  the  earlier  years  of  the 
Bab.  The  zeal  and  devotion  of  the  followers  sen- 
sibly slackened.  Tagiya  (dissimulation  regarding 
one's  religion)  was  allowed  and  practiced.  The 
fierce  warriors  turned  to  professing  the  doctrines  of 
expediency,  condemning  as  unwise  zealots  the  fight- 
ing Babis  of  the  previous  generation.  During  these 
years  they  escaped  bloody  persecutions  except  in 
rare  instances.  They  tried  to  make  their  peace  with 
the  Shah,  constantly  emphasizing  their  loyalty,  ex- 
purgating their  books  to  suppress  condemnation  of 
the  dynasty,  and  inducing  the  Sadr-Azam,  the  Prime 
Minister  of  Nasr-i-Din  Shah,  to  tolerate  and  befriend 
them. 

In  Acca,  too,  Baha  soon  acquired  considerable 
freedom,  built  a  palace,  called  Bahja,  in  a  delightful 
garden  and  freely  received  the  pilgrims.  He  sent 
out  many  tablets,  composed  his  Books  of  Revelation 
and  had  them  published  in  Bombay.     He  died  at 


24  BAHAISM  AND  ITS  CLAIMS 

Acca  in  May,  1892,  in  his  seventy-fifth  year.  His 
temple  tomb  is  near  the  Bahja. 

Baha's  haram  consisted  of  two  wives  and  a  con- 
cubine. After  his  death,  the  sons  of  the  different 
wives  quarrelled  regarding  the  succession.  Abbas 
EfTendi,  the  only  son  of  the  oldest  wife,  proclaimed 
himself  the  successor,  the  Interpreter,  the  Centre  of 
the  Covenant,  the  Source  of  Authority.  Mohammed 
Ali  and  his  brothers  strenuously  opposed  Abbas  and 
intense  animosity  was  engendered  which  divided  the 
followers  in  Acca  and  Persia.  Abbas  drew  the 
greater  number  with  him.  He  assumed  the  title 
of  Abdul  Baha  (Servant  of  Baha).  He  has  the  am- 
bition to  make  the  faith  a  world  religion  and  has 
inaugurated  a  propaganda  in  the  West.  After  the 
proclamation  of  constitutional  liberty  in  Turkey,  he 
resided  in  Egypt.  Later  he  made  several  journeys 
to  Europe  and  one  to  North  America.  His  visit  to 
the  Occident  brought  him  into  the  lime-light.  He 
was  given  good  opportunity  to  present  his  cause. 

The  addresses  of  this  **  Infallible  Interpreter  "  of 
the  cult  did  not  reveal  clearly  the  real  doctrines  and 
aim  of  the  movement.  Abdul  Baha  confined  himself 
mainly  to  the  utterance  of  popular  platitudes  such  as 
are  stock-in-trade  for  a  multitude  of  social  and  re- 
ligious reformers,  and  most  of  which  are  original 
and  accepted  principles  and  precepts  of  Christianity. 
The  real  claims  of  Bahaism  are  set  forth  in  the  Books 
and  Tablets  (Epistles)  of  Baha  Ullah  and  Abdul  Baha, 
and  in  a  considerable  literature  by  Persian  and  Amer- 
ican Bahais, 


HISTOEICAL  SKETCH  26 

Abdul  Baha  is  an  intelligent,  well  informed  man, 
of  fair  sagacity.  He  was  educated  at  home  after  the 
custom  of  Persia.  He  says  of  himself,  **  I  have  stud- 
ied Arabic  profoundly  and  know  the  Arabic  better 
than  the  Arabians  themselves.  I  have  studied  the 
Persian  and  Turkish  in  my  native  land,  besides  other 
languages  of  the  East.  But  when  I  visit  the  West  I 
need  an  interpreter."  ^  He  said  to  Doctor  Jessup, 
"Yes,  I  know  your  Beirut  Press  and  your  books." 
His  references  to  ancient  and  modern  philosophers, 
to  historical  events  and  to  European  writers,  quoting 
from  the  same,  show  some  familiarity  with  litera- 
ture.^ He  repudiates  the  claims  of  some  of  his  dis- 
ciples that  he  has  no  literary  culture,  as  that  of  Abul 
Fazl  ^  or  of  M.  A.  Lucas  who  says  :  *  **  He  has  had 
no  access  to  books,  yet  his  knowledge  is  unbounded." 
On  this  point  Professor  Cheyne  remarks :  ^  "  His 
public  addresses  prove  that  through  this  and  that 
channel  he  has  imbibed  something  of  humanistic 
and  even  scientific  culture.  He  must  have  had 
some  one  to  guide  him  in  the  tracks  of  modern 
inquiry.  I  venture  to  hope  that  his  expounding 
may  not,  in  the  future,  extend  to  philosophic,  phil- 
ological, scientific,  and  exegetical  details.  Abdul 
Baha  may  fall  into  error  on  secular  problems,  among 
which  it  is  obvious  to  include  Biblical  and  Koranic 
exegesis."     **  I  am  bound  to  say  that  Baha  Ullah  has 

1  Star  of  the  West,  April  9,  19 1 3,  p.  35. 

2  Phelps'  "  Life  of  Abbas  Effendi,"  p.  227. 

3  «  Bahai  Proofs,"  pp.  94,  109.  *  "  My  Visit  to  Acca." 
5  "  The  Reconciliation  of  Races  and  Religions,"  pp.  155,  159. 


26  BAHAISM  AND  ITS  CLAIMS 

made  mistakes  and  the  almost  equally  venerated 
Abdul  Baha  has  made  many  slips."  ^ 

A  word  should  be  said  about  the  number  of  Bahais. 
I  have  many  data  on  this  point,  but  can  here  give 
only  a  summary.  Regarding  their  numbers,  the 
Bahais  have  indulged  in  gross  exaggeration.  "  Mil- 
lions "  is  the  usual  figure  used  by  American  Bahais. 
Thus  Phelps  ^  speaks  of  "  the  millions  of  Bahais  in 
Persia."  MacNutt,  in  "Unity  through  Love,"  de- 
clares that  **  His  followers  number  millions  from 
all  the  religious  systems  of  the  world."  Kheiralla  * 
says :  **  Abdul  Karim,  1896,  assured  me  that  the  be- 
lievers in  Baha  were  fifty  millions.  I  wrote  to  Syria 
to  ask.  Sayid  Mohammed,  secretary  of  Abbas 
EfFendi,  said  that  the  number  was  fifty-five  million 
souls."  Kheiralla  afterwards  denounces  it  as  a 
gross  deceit.  As  to  Persia,  they  place  the  pro- 
portion at  one-third  or  one-half.  Dreyfus  writes,* 
"  Probably  half  the  population  of  Persia  is  Bahai." 
Some  judicious  non-Bahai  writers  allow  them  half  a 
million  or  less  in  Persia  on  a  basis  of  ten  millions  of 
population.  American  missionaries,  as  Jordan  at 
Teheran,  Frame  at  Resht  and  Shedd  at  Urumia, 
calculate  that  the  number  in  Persia  does  not  exceed 
100,000  to  200,000.  After  careful  inquiry  I  agree 
with  this  estimate. 

As  to  other  races  and  countries,  let  us  see.  Abul 
Fazl  claims^  that  ** Jews,  Zoroastrians, and  Nusaireyah 

1*'  The  Reconciliation  of  Races  and  Religions,"  p.  i8i. 

' "  Life  of  Abbas  EfFendi,"  p.  loo.  '  «  Three  Questions,"  p.  22. 

*  Page  42.  5  Page  64. 


HISTORICAL  SKETCH  27 

by  thousands  "  are  Bahais.  M.  Haidar  Ali  ^  says  : 
*'The  majority  of  Zoroastrians  are  recognized  as 
Bahais  in  all  sincerity."  On  the  contrary  Professor 
Browne  writes :  ^  **  I  had  been  informed  that  Zoro- 
astrians were  accepting  Bahaism.  However  after 
much  intercourse  with  the  Zoroastrians  of  Yezd  and 
Kerman  for  the  space  of  three  and  a  half  months,  I 
came  to  the  conclusion  that  few,  if  any,  had  adopted 
the  Bahai  creed."  In  India  the  proportion  of  Parsee- 
Bahais  is  very  small. 

As  to  Jews  : — Remey  says  :  "  In  Hamadan  there 
is  a  large  Israelitish  following  of  Baha."  A  census 
made  by  a  European  Jew  showed  exactiy  59  par- 
ents and  with  their  children  194  persons  out  of  a 
population  of  6,000  Jews.  As  to  the  United  States, 
I  give  some  particulars  in  the  closing  chapter.  The 
census  of  1906  reported  1,280  Bahais,  which  may 
have  increased  to  two  or  three  thousand.  In  the 
Turkish  empire  they  are  few,  for  Sunni  Moslems  are 
utterly  indifferent  to  Bahaism.  The  Egyptian  Ga- 
zette says  of  Egypt  where  Abdul  Baha  resided  for 
two  years,  '*  The  new  religion  has  made  little  per- 
ceptible progress ;  Islam  remained  indifferent,  and 
the  Christian  community  was  ignorant  of  his  pres- 
ence." Of  Syria,  Mr.  Phelps  wrote  :  ^  "  All  the  Bahais 
in  Acca  are  Persians.  No  other  nationalities  are 
among  them."  The  inference  is  plain  that  no  native 
of  Acca  had  become  Bahai  through  forty  years  of 
contact  with  Baha  and  his  seventy  followers.     Bahais 

1 «'  Martyrdoms  in  1903."  ^  Jour.  Roy.  As.  Soc.^  p.  501,  1889. 

3  Page  109.  ^ 


28  BAHAISM  AND  ITS  CLAIMS 

outside  of  Persia  are  probably  all  told  not  more  than 
15,000  and  one-third  of  these  are  Persians  in  Russia. 
Abdul  Baha  gave  the  impression  that  many  of  the 
Christians  of  Persia  are  converts  to  Baha.  Dr.  J.  H. 
Shedd  wrote,  1894,  **  I  have  heard  of  no  case  of  a 
Christian  conversion  to  Bahaism."  Dr.  G.  W. 
Holmes  wrote,  1903,  **I  do  not  know  of  a  single 
Christian  in  Persia,  who  has  been  converted  to 
Bahaism.  Some  Bahais  who  made  a  profession  of 
Christianity  turned  back  to  Baha."  Rev.  J.  W. 
Hawkes  declares  that  in  his  observation  none  of  the 
members  of  the  Syrian  (Nestorian)  or  Armenian 
churches  in  Persia  have  become  Bahais.^  I  have 
known  of  one  Armenian  family  in  Resht  and  two 
men  in  Maraga,  one  of  whom  was  a  notorious  ne'er- 
do-well,  who  kept  up  his  opium  using  as  before. 

1 R.  E.  Speer's  «  Missions  and  Modern  Hist.,"  pp.  157, 181. 


II 

The  General  Claims  of  Bahaism 


The  conception  on  which  Bahaism  bases  its  ckim  is  false. 
Truth  does  not  grow  old,  nor  is  it  possible  to  change  the  religion 
with  the  growth  of  the  race.  A  universal  religion  must  present 
truth  in  a  form  that  will  reach  men  in  every  stage  of  civilization, 
for  the  reason  that  in  every  period  of  the  world  since  the  dawn  of 
history  there  have  been  simultaneously  men  in  every  stage  of  intel- 
lectual development. —  W,  A.  Shedd  in  **  Misr,  Review  of  the 
World:' 

It  (Bahaism)  has  not  enough  assurance  of  personal  immortality 
to  satisfy  such  Western  minds  as  are  repelled  by  the  barren  and 
jejune  ethical  systems  of  agnostics,  positivists,  and  humanitarians 
who  would  give  us  rules  to  regulate  a  life  which  they  have  ren- 
dered meaningless. — Professor  Browne  in  Phelps*  **  Life  of  Abbas 
Efendiy'^  p,  xviii. 

The  essence  of  being  a  Bahai  is  a  boundless  devotion  to  the 
person  of  the  Manifestation  and  a  profound  belief  that  he  is  divine 
and  of  a  different  order  from  all  other  beings. —  Professor  Browne, 
Art.  "  Bab  "  in  Ency.  of  Religion  and  Ethics, 


II 

THE  GENERAL  CLAIMS  OF  BAHAISM 

THE  claims  of  Bahaism  are  many  and  varied. 
Tliey  cover  a  wide  range.     I  will  first  con- 
sider its  general  claims  and  of  these  the 
most  significant. 

L  First  of  all,  Bahais  claim  that  a  new  religion  is 
needed.  All  the  great  religions,  they  say,  were  true 
in  their  day  ;  not  only  Moses,  Christ,  and  Mohammed, 
but  Zoroaster,  Confucius,  and  Buddha  were  Divine 
Manifestations,  and  revealed  God's  truth.  But  now 
the  old  religions  are  dead.  Abdul  Baha^  says: 
"  The  Spirit  has  passed  away  from  the  bodies  of 
the  old  religions.  While  the  forms  of  their  doctrines 
remain,  the  Spirit  has  fled."  "  The  principles  of  the 
religion  ^  of  Christ  have  been  forgotten.  It  is  then 
clear  and  evident  that  in  the  passage  of  time  religions 
become  entirely  changed.  Therefore  they  are  re- 
newed.*' "  There  is  to-day  ^  nothing  more  than 
traditions  to  feed  upon.  .  .  .  The  world  of  hu- 
manity is  in  the  dark."  One  chapter  in  Thornton 
Chase's  "  The  Bahai  Revelation "  is  headed  **  The 
Bahai  Revelation  is  needed."     This  he  argues,  stat- 

1  Phelps'  "  Life  of  Abbas  Eflfendi,"  p.  144. 
^"Some  Answered  Questions,"  by  Barney,  p.  19.. 
»  Sfar  of  the  West,  May  17,  19 13,  p.  68.    Abbreviated  hereafter  as  S.  W. 

31 


32  BAHAISM  AND  ITS  CLAIMS 

ing  (i)  that  Christianity  is  condemned  because  after 
1900  years  it  has  not  been  accepted  by  all  people ; 
(2)  because  it  refuses  to  reject  miracles  and  the  blood 
atonement  and  will  not  confine  itself  to  the  "  princi- 
ples of  Jesus,"  as  the  Brahma  Samaj ;  (3)  because  it 
tends  to  separate  peoples,  holding  itself  to  be  the  only 
religion  authorized  by  God  ;  (4)  because  people  are 
dwelling  in  bondage  and  are  no  longer  satisfied. 
Tares  are  many  and  Baha  Ullah  must  come  and 
uproot  them/ 

"  The  old  order  of  things  is  passing  away,"  says 
Sprague ;  ^  "  people  are  being  tossed  about  with 
every  wind  of  doctrine."  "True  religion  is  for- 
gotten," says  Phelps,^  **  or  has  become  a  hollow 
name ;  faith  has  waned,  men  are  wandering  in  the 
dark."  This  decay,  they  teach,  is  inevitable  and  in 
accord  with  divine  arrangement.  They  deny  the 
belief  of  Christians  that  Christianity  is  the  permanent 
religion  of  humanity  ;  and  that  of  Moslems,  that  Mo- 
hammed was  the  "  seal  of  the  prophets,"  and  hold 
that  Christianity  was  succeeded  by  Islam,  Islam  by 
Babism,  and  Babism  by  Bahaism.  Abdul  Baha  says  : 
"  Time  changes  all  things.  Transmutation  and 
change  are  requirements  of  life.  All  religions  of 
God  are  subject  to  the  same  law.  They  are  founded 
in  order  to  blossom  out  and  develop  and  fulfill  their 
mission.  They  reach  their  zenith  and  then  decline 
and  come  to  an  end."  **  A  new  cycle  must  begin, 
for  the  world  needs  a  new  luminary." 

» Page  158  f.  2  <i  Story  of  the  Bahai  Movement,"  p.  23. 

*  Phelps,  iiid.,  p.  256. 


THE  GENEEAL  CLAIMS  OF  BAHAISM       33 

It  is  not  necessary  to  refute  the  fundamental  fallacy 
of  this  first  claim,  for  it  is  patent  that  Christianity  is 
alive  and  growing.  Its  manifold  spiritual  activities, 
its  varied  and  progressive  efforts  for  righteousness 
and  peace  among  men,  for  social  and  moral  reforms, 
its  zeal  for  Missions  and  their  marvellous  success, 
show  that  Christianity  is  neither  stagnant  nor  dead. 
It  has  a  forward  triumphant  movement.  The  Church 
renews  its  strength  from  its  divine  Head ;  He,  alive 
forevermore,  is  its  Light  and  its  Life. 

II.  Bahaism  claims  to  be  the  divine  Revelation 
in  this  new  cycle — a  new  Dispensation  or  Covenant. 
It  disclaims  being  a  new  religion,  affirming  rather 
that  it  is  a  renewal  of  religion  or  religion  renewed. 
One  writes  :  **  The  Revelation  is  not  a  new  religion, 
but  the  very  essence  of  God's  word  as  taught  by 
Christ  (and  Moses  and  Mohammed),  but  not  per- 
ceived by  Christians  at  large  **  (nor  by  Jews  nor  Mo- 
hammedans). Baha  Ullah^  says:  "Of  the  utter- 
ances of  the  prophets  of  the  past  we  have  taken  the 
essence,  and  in  the  garment  of  brevity  clothed  it." 
Abdul  Baha  says  :  "  The  same  basis,  which  was  laid 
by  Christ  and  later  on  forgotten,  has  been  renewed 
by  Baha  Ullah."  "  All  that  is  true  in  all  religions 
will  stand ;  by  the  new  Dispensation,  new  spirit  is 
infused  into  these  teachings."  ^  Phelps  ^  says  :  **  The 
body  of  doctrine  which  Bahaism  teaches  is  not  put 
forward  in  any  sense  or  particular  as  new,  but  as  a 
unification  and  synthesis  of  all  other  religions."     Of 

,    *  Phelps,  "  Jewels  of  Wisdom,"  p.  237. 
«  /did.,  p.  145.  *  INd.,  p.  144. 


34  BAHAISM  AND  ITS  CLAIMS 

its  system  of  morals  the  same  is  true.  It  is  a  re- 
statement in  unsystematic  form  of  common  ethics. 
It  reiterates  the  second  table  of  the  Mosaic  Law,  and 
the  New  Testament  principles  of  brotherly  love  and 
unity.  Yet  in  some  of  his  addresses  Abdul  Baha 
names  certain  principles  as  new  in  the  Bahai  faith, 
such  as  universal  peace,  the  unity  of  humanity,  arbi- 
tration, compulsory  education  of  both  sexes,  the 
harmony  of  science  and  religion,  the  evil  of  preju- 
dice and  fanaticism,  need  of  investigating  the  truth, 
etc.  Not  one  of  these  is  new  ;  not  one  owes  its  posi- 
tion in  the  world  of  thought  or  activity  to  the  Bahai 
propaganda. 

But  whether  Bahaism  claims  to  be  new  in  its  prin- 
ciples or  disclaims  it,  in  fact  it  is  a  new  religion. 
The  disavowals  are,  no  doubt,  made  for  the  sake  of 
obtaining  easier  access  to  the  followers  of  the  old  re- 
ligions, and  are  only  a  temporary  expediency.  Ii\ 
this  they  are  simply  following  the  example  of  Mo^ 
hammed,  who  proclaimed  his  message  to  the  people 
of  Arabia  as  the  religion  of  Abraham,  and  as  the 
same  as  that  of  the  Law  and  the  Gospels.  But  it  is 
evident  that  Bahaism  is  inconsistent  with  Chris- 
tianity, as  indeed  with  Islam.  Bahais'  claims,  if  ad- 
mitted, would  lead  to  the  superseding  of  Christianity. 
This  will  appear  when  I  state  its  doctrines.  The 
present  attitude  of  Bahais  in  maintaining  connection 
with  Christian  Churches  and  at  the  same  time  wor- 
shipping Baha  and  propagating  Bahaism  is  one  of 
intellectual  stultification  or  of  moral  blindness. 

In  the  same  way,  in  Moslem  lands,  Bahais  con- 


THE  GENEEAL  CLAIMS  OF  BAHAISM       36 

form  to  the  externals  of  Islam.  In  the  case  of  the 
latter  the  cause  of  this  is  often  moral  obliquity  or 
fear ;  with  deceived  Christian  brethren  it  is  probably 
ignorance ;  by  the  Bahai  propagandist  it  is  allowed 
from  astute  policy.  It  is  an  intellectual  impossibility 
for  one  to  accept  the  teachings  of  Baha  Ullah  and  to 
be  his  disciple  and  at  the  same  time  to  be  an  intelli- 
gent disciple  of  our  Lord  Jesus  Christ.  The  one  ex- 
cludes the  other.  Bahaism  is  a  distinct  religion.  It 
is  not  even  a  sect  of  Islam.  It  abrogates  and  annuls 
it.  Professor  Browne  says :  "  As  Christianity  is  a 
different  religion  from  Judaism,  and  as  Islam  is  dis- 
tinct from  Christianity,  so  Bahaism  is  a  separate  re- 
ligion, distinct  from  Christianity  or  Islam."  It  even 
superseded  and  abrogated  Babism.  The  Bab  has 
been  relegated  to  the  background,  and  put  into  the 
position  of  a  John  the  Baptist.  His  book,  the 
**  Bayan,"  is  long  ago  neglected  to  such  an  extent 
that  Professor  Browne  had  difficulty  in  obtaining 
a  copy  in  Persia.  Remey  ^  says  :  *'  Babism  fulfilled 
its  purpose,  and  when  this  was  accomplished  in  the 
appearance  of  Baha  Ullah,  it,  as  such,  ceased  to  ex- 
ist." Mirza  Abul  Fazl  ^  says  :  Babism  "  is  not  the 
same  religion  or  creed  as  Bahaism." 

A  statement  of  the  fundamental  doctrines  of 
Bahaism  will  suffice  to  show  that  it  is  a  distinct  re- 
ligion. 

(i)  The  fundamental  assertion  of  Bahaism  is  that 
Baha  Ullah  is  the  Manifestation  or  Incarnation  of 
God  the  Father.     Baha  Ullah  says  of  himself  in  his 

»  "  The  Bahai  Movement,"  p.  20.  «  «  Bahai  Proofs,"  p.  78. 


36  BAHAISM  AND  ITS  CLAIMS 

letter  to  the  Pope :  **  O  Pope !  This  is  indeed  the 
Father  of  whom  Isaiah  gave  you  tidings  and  the 
Comforter  whom  Christ  promised."  Abdul  Baha 
affirms :  "  The  Father,  foretold  by  Christ,  has  come 
amongst  us."  "  The  Father  of  Christ  is  come  among 
you."  ^  "  The  manifested  God  Himself  has  come."  ^ 
He  is  called  the  "  Lord  of  Hosts,"  "  the  Lord  God 
Almighty,"  "  Creator  of  whomsoever  is  in  the 
world,"  also  "  the  Ruler."  Abdul  Baha  cabled  back 
to  America  after  his  voyage:  "Thanks  to  Baha 
Ullah,  we  arrived  safely  at  Liverpool."  *  Instead  of 
beginning  a  book,  as  the  Moslems  do,  "  In  the  name 
of  God,"  the  Bahais  begin,  "In  the  Name  of  our 
Lord  El  Baha." 

The  Persian  Bahais  accept  this  teaching.  One  of 
them  in  Tabriz  declared  to  me :  "  Baha  is  very  God 
of  very  God."  M.  Abdul  Karim  delivered  the  doc- 
trine in  this  form  to  the  disciples  in  America  *  and 
said :  "  Upon  the  Day,  when  God  Almighty,  in  the 
form  of  man  known  as  Baha  Ullah  declared  Himself 
and  said,  *I  am  God  and  there  is  no  God  but 
Me,'  the  old  heavens  and  old  earth  passed  away, 
all  things  became  new."  So  it  continues  to  be 
preached. 

Mr.  Remey  ^  says  in  the  Bahai  monthly  (the  capi- 
tals are  his) :  "  This  one  is  THE  FATHER  Himself, 
The  Manifested  God  Himse// BahaULLAHJ' 

» Chase,  "The  Bahai  Revelation,"  p.  178. 

*S.  JV.,  March  2,  19 13,  p.  10.  aSee  S.  IV, 

*  Addresses  in  New  York  and  Chicago,  1900. 

^S.  JV.f  p.  10,  March  2,  1913. 


THE  GENEEAL  CLAIMS  OF  BAHAISM       37 

(2)  The  Revelation  of  Baha  is  contained  in  his 
Books  and  Tablets  (Epistles).  Some  of  these  are 
the  "Ikan/*  the  "Surat  ul-Haykal,"  the  "Hidden 
Words,"  the  "  Seven  Valleys,"  and  the  "  Kitab-ul- 
Akdas."  Remey^  pronounces  them  "The  latest 
and  greatest  of  God's  revelations  to  the  world." 
"They  contain  knowledge  which  was  sealed  and 
closed  up  by  the  prophets  of  bygone  cycles,  so  that 
the  minds  of  the  wisest  of  men  were  unable  to  com- 
prehend it."  Thornton  Chase,  exceeding  the  others 
in  his  extravagant  language,  declares  that  "  were  all 
the  books  of  former  days  lost  and  forgotten,  the 
whole  of  true  religious  teaching  could  be  found  in 
the  '  Bahai  Revelation.' " 

The  "  Kitab-ul-Akdas,"  "  The  Most  Holy  Book," 
is  called  by  M.  Abul  Fazl  the  "  greatest "  and  "  most 
important."  It  consists  of  146  pages  of  manuscript, 
about  10,000  words.  It  was  written  at  Acca  in  Per- 
sian and  Arabic.  It  has  been  translated  into  Rus- 
sian, and  a  synopsis  of  it  is  given  by  Professor 
Browne,^  of  Cambridge  University,  in  the  Journal 
of  the  Royal  Asiatic  Society,  1892,  of  which  I  make 
use.  The  "Kitab-ul-Akdas"  warns  the  learned 
against  criticizing  it,  and  in  imitation  of  Mohammed 
challenges  them  to  produce  the  like  of  it.     It  is 

1  s.  W.,  19 1 3,  p.  267. 

2  Prof.  E.  G.  Browne  has  translated  various  books  of  the  Bahais ;  among 
them  are  "The  Episode  of  the  Bab,"  or  the  "  Traveller's  Narrative,"  and 
the  "  New  History."  His  investigations  and  comments  have  given  of- 
fense to  the  Bahais,  while  his  praises  of  them  often  wound  the  Christian 
reader.  I  have  been  kindly  permitted  by  Doctor  Kheiralla  to  examine 
his  English  translation  of  the  "  Kitab-ul-Akdas  "  in  manuscript 


38  BAHAISM  AND  ITS  CLAIMS 

similar  in  its  teachings  to  the  *'  Bayan  "  of  the  Bab, 
though  less  fantastic  and  mystical.  Its  contents  are 
confused  and  unsystematic.  It  has  laws — cere- 
monial, moral,  civil,  criminal — mingled  with  rhap- 
sodies, exhortations,  addresses,  and  various  digres- 
sions. After  an  introduction  and  some  laws,  follow 
addresses  to  the  Emperor  of  Germany  and  to  the 
Sultan  of  Turkey,  to  the  cities  of  Teheran  and 
Kirman,  and  to  the  province  of  Khorasan.  After 
more  laws  there  is  a  digression  about  revelation  ; 
then  more  laws  and  a  digression  about  the  Bab  ; 
again  sundry  laws,  followed  by  a  denunciation 
of  Subh-i-Azal,  and  this  by  various  civil  laws, 
ending  with  a  conlmand  to  select  a  universal  lan- 
guage. 

The  book  is  a  medley,  and  bears  internal  evidence 
of  the  truth  of  the  tradition  that  it  was  written  piece- 
meal in  answer  to  various  questions  from  believers. 
The  fragments  were  jumbled  together  without  order. 
The  learned  are  reminded  by  Baha  that  he  never 
studied  the  sciences,  and  there  is  too  abundant  evi- 
dence in  the  book  itself  to  confirm  the  statement. 
It  ranks  far  below  Deuteronomy  as  a  system  of  laws 
or  a  literary  composition. 

The  opening  words  of  the  Book  of  Akdas  state  the 
conditions  of  entrance  into  the  religion  of  Baha : 
(i)  "  Verily  the  first  thing  which  God  hath  ordained 
unto  His  servants  is  the  knowledge  of  the  Dawning- 
Place  of  the  Revelation  [z.  e.,  of  Baha].  Whosoever 
hath  attained  thereunto  hath  attained  unto  all  good ; 
and  he  who  is  deprived  thereof  is  indeed  of  the  peo- 


THE  GENEEAL  CLAIMS  OF  BAHAISM       39 

pie  of  error— even  though  he  bringeth  all  good 
actions.'*  (2)  "  It  behoveth  every  one  to  follow  that 
whereunto  he  is  commanded.  These  two  things  are 
inseparable.'*  Acceptance  of  Baha  as  the  Manifes- 
tation of  God  and  following  Him  in  obedience  are 
the  two  conditions  of  discipleship.  (3)  A  third  con- 
dition has  been  added  since  the  death  of  Baha — 
namely,  adherence  to  Abdul  Baha  Abbas  as  supreme 
Head,  "  the  centre  of  the  covenant."  This  assump- 
tion of  authority  by  Abbas  caused  a  bitter  and  angry 
schism  at  Acca. 

Remey  ^  says  :  **  He  [Baha]  has  pointed  to  the  one 
who  should  be  looked  upon  as  authority  by  all,  and 
has  closed  the  doors  to  outside  interpretation. 
Therefore  obedience  and  submission  must  be  shown 
completely  to  him."  Mirza  Asad  Ullah  ^  says : 
"  Whosoever  turns  away  from  Abdul  Baha  is  one  of 
the  companions  of  the  left  hand  [a  goat],  and  one  of 
the  letters  of  hell-fire."  The  rejectors  of  Abdul  Baha 
are  termed  Nakazeen — "  the  violators."  They  are 
"  cut  off,"  are  **  no  longer  of  the  Kingdom."  They 
are  "spiritual  corpses,"  from  them  "goes  forth  a 
poisonous  infection,"  "  they  have  a  vile  odour,'* 
says  Abdul  Baha,^  the  preacher  of  brotherly  love 
and  unity.  In  this  way  they  fulfill  their  boast  of 
consorting  with  all  men  in  "harmony  and  fra- 
grance." 

The  minority  seem  to  have  the  best  of  the  argu- 

»  6".  W.,  July,  19 1 2.     See  Chapter  X. 
'*  See  "  Sacred  Mysteries,"  p.  100. 
3  S,  IV.,  Sept.  8,  1913,  pp.  170-174. 


40  BAHAISM  AND  ITS  CLAIMS 

ment,^  but  Abbas  has  established  himself  as  Supreme 
Pontiff.  His  most  honoured  agents  call  him  by  titles 
which  imply  his  divinity.  American  pilgrims  wor- 
ship him  as  "  Christ,  the  Master."  ^  Sprague  ^  de- 
clares him  to  be  "  the  third  of  the  great  Trinity  of 
Revelators.'*  M.  Abul  Karim  *  writes :  **  God  ap- 
peared in  the  Bab  as  the  Holy  Ghost,  in  Baha  as  the 
Father,  in  Abbas  as  His  Son."  Mrs.  Grundy  ^  says  : 
"  Within  Abdul  Baha  is  the  inexhaustible  fountain  of 
knowledge."  Remey  ^  says  :  "  Through  Abdul  Baha 
and  through  him  only  can  believers  receive  the 
spiritual  power  and  sustenance  necessary  for  their 
growth."  Among  Abbas's  titles  are  the  **  Greatest 
Branch  of  God,"  the  "  Mystery  of  God."  ^ 

These  are  a  few  of  the  salient  points  of  the  "  new 
revelation." 

III.  Another  claim  of  Bahaism  is  that  of  superi- 
ority to  former  religions. 

{a)    Its  founder  is  declared  to  be  superior  in  his 

1  See  "  Facts  for  Behaists." 

2  Dr.  H.  H.  Jessup  in  N.  Y.  Outlook,  June,  1901. 

»  "  A  Year  in  India  and  Burmah,"  p.  10.  Compare  the  Trinities  of  the 
Nusaireyah,  as  given  in  ««  The  Asian  Mystery,"  p.  1 1 1.  The  first  is  Abel, 
Adam  and  Gabriel :  after  others,  comes  Simon  Peter,  Jesus  and  Rozabah  ; 
Ali,  Mohammed  and  Salman  the  Persian.  The  first  of  each  group,  for  ex- 
ample Peter  and  Ali,  is  the  supreme  manifestation,  the  maana,  meaning 
or  essence  of  God ;  the  second  of  each  group,  Mohammed  and  Jesus  rep- 
resent the  ism-azim,  the  Greatest  Name  :  while  the  third,  that  is,  Salman 
is  termed  the  Bab.  Baha  is  the  Greatest  Name.  The  place  of  Peter  re- 
mains for  Abbas. 

*  «  Facts  for  Behaists." 

'^  "  Ten  Days  in  the  Light  of  Acca,"  p.  105. 

6  S.  W.^  Nov.  23,  19 13,  p.  242.  If  See  Chapter  IV. 


THE  GENEEAL  CLAIMS  OF  BAHAISM       41 

personality,  in  his  divine  knowledge,  in  his  power  of 
revealing.  In  what  has  already  been  quoted,  this  is 
evident.  The  great  cycle  which  began  in  Adam  is 
said  to  have  reached  its  culmination  in  Baha  Ullah. 
"  The  Manifestations  are  ended  by  the  appearance 
of  this,  which  is  the  greatest  of  all  Manifestations," 
which  "  manifests  itself  only  once  in  500,000  years." 
"  He  is  exalted  above  all  those  who  are  upon  earth 
and  in  the  heaven."  Abdul  Baha  ^  says  :  "  Consider 
the  time  of  Jesus.  This  is  greater  than  that  for  as 
much  as  it  is  the  calling  of  the  Lord  of  Hosts." 
"  All  the  great  prophets  were  perfect  mirrors  of  God 
— manifestations  of  the  *  Primal  Will '  of  God — and 
sinless,  but  in  Baha  ^  in  some  sense  the  Divine  Es- 
sence is  manifested."  Phelps  ^  says  :  "  He  is  greater 
than  his  predecessors."  **Baha,"  says  Kheiralla,^ 
"  is  the  Everlasting  Father,  who  spoke  in  Abraham, 
Moses,  and  Jesus  Christ,  who  were  His  ministers, 
and  at  these  latter  days  He  came  Himself  in  the  flesh 
to  judge  the  quick  and  the  dead."  Abbas  said  to 
Mrs.  Grundy  :  **  Baha  is  the  consummation  of  all  de- 
grees. He  is  the  Revelation  of  all  truth  and  light." 
"  Christ  is  the  vine,  Baha  is  the  husbandman — the 
Lord  of  the  vineyard."     A  poem  says  of  Baha : 

By  His  life-fostering  lip  live  a  hundred  such  as  Jesus ; 
By  the  Sinai  of  His  aspect  sit  a  thousand  such  as  Moses ; 
Thou,  on  the  night  of  ascent,  didst  entertain  the  prophet  as 
Thy  guest. 

»  "  Tablets  of  Abdul  Baha,"  Vol.  I,  p.  10. 

*  "  Some  Answered  Questions,"  pp.  129-131. 

»  Ibid.,  p.  148.  *  "  Beha'  Ullah,"  by  Kheiralla. 


42  BAHAISM  AND  ITS  CLAIMS 

Refrain : — 

The  Temple  of  God's  glory  is  none  other  than  Baha ; 

If  one  seeks  God,  let  him  seek  Him  in  Baha. 
Thou  art  the  King  of  the  Realm  of  the  everlasting, 
Thou  art  the  Manifestation  of  the  essence  of  the  Lord  of  Glory, 
The  Creator  of  Creation. 

Such  are  some  of  the  **  great  swelling  words " 
with  which  his  followers  exalt  Baha.  Yet  when  we 
examine  his  life  we  find  nothing  to  justify  such  ex- 
travagance. He  was  simply  a  man  of  like  passions 
as  others.  It  may  seem  invidious  to  refer  to 
scandalous  stories  of  Baha's  youth  in  Teheran. 
But  does  not  truth  demand  that  it  be  stated  that  his 
reputation  in  Persia  is  sullied  by  definite  accusations 
of  vice  and  immorality  ?  I  have  heard  such  narra- 
tives with  statements  of  the  time,  place,  and  asso- 
ciates who  were  partakers  of  his  guilt.  His  family 
in  riper  years  exhibits  no  higher  example  than  a 
bigamous  household.  According  to  the  narrative  of 
Abdul  Baha  in  the  "  Traveller's  Narrative,"  ^  he 
planned  in  duplicity  to  reach  the  headship  of  the 
Babis  ;  for  while  purposing  all  the  while  to  set  forth 
a  claim  for  himself,  he  put  forward  his  half-brother, 
Subh-i-Azal,  as  the  successor  of  the  Bab — to  protect 
himself  and  to  insure  his  own  safety  during  times  of 
danger.  He  outwardly  supported  Azal  for  many 
years,  while  secretly  planning  to  supplant  him. 
While  acting  as  Azal's  trusted  minister,  he  was 
drawing  the  people  to  himself.  We  pass  over  the 
attempts   of  these   brothers   to   poison  each  other. 

»  "  Trav.'s  Narr.,"  pp.  xlv,  62-63. 


THE  GENEEAL  CLAIMS  OF  BAHAISM       43 

Each  accuses  ^  the  other,  and,  as  the  Persians  say, 
"  God  knows  "  whether  both  speak  the  truth.  We 
pass  over,  at  present,  the  definite  accusations  against 
the  Bahais  of  assassinating  the  Azahs.^  In  the 
notorious  case  where  Azalis  were  foully  murdered  ^ 
by  Bahais  at  Acca,  and  the  latter  were  brought  to 
trial  before  the  Turkish  authorities,  they  were  de- 
fended and  kept  in  favour  by  Baha.  He  had  near 
Subh-i-Azal  a  spy  named  Maskin  Kalam,*  who  by 
guile  and  deceit  kept  away  any  who  wished  to  visit 
Azal.  He  received  this  disciple  to  his  intimate  circle 
after  years  of  such  active  deception.  Azal,  who  is 
called  by  Bahais  "  the  point  of  Satan,"  and  is  likened 
to  Cain  and  Judas,  has  a  character  gentler,  more  lov- 
able, and  more  sincere  than  Baha  as  the  two  are  de- 
picted in  the  writings  of  Professor  Browne  ;  albeit, 
Baha  is  abler,  more  astute,  more  a  leader  of  men. 
Professor  Browne,  in  his  interviews  at  Famagusta 
and  at  Acca,  did  obeisance  to  each  of  them.  His 
bow  to  Azal  may  have  been  one  of  respect  for  his 
character  or  disposition  ;  his  bow  to  Baha  must 
rather  have  been  out  of  regard  for  his  influence  and 
leadership.  But  after  all  we  need  not  wonder  so 
much  at  the  delusion  of  the  Bahais  in  exalting  Baha, 
for  we  are  familiar  with  Dowie  and  Zion  City,  and  with 
Joseph  Smith  and  the  Mormons.  And  we  are  surely 
led  to  expect  the  appearance  of  such  a  deceiver  who 

»  «  Trav.'s  Narr.,"  pp.  359,  368-369. 

»  See  Ibid.,  Index  word  "  Assassination  " ;  «  New  Hist.,"  pp.  xxiii.-iv. 

3  Ibid.,  pp.  82,  278;  "Trav.'s  Narr.,"  pp.  361,  371. 

*  Jour,  Roy.  As.  ,5bf.,  1889,  P-  5^6 ;  1892,  pp.  994-995. 


44  BAHAISM  AND  ITS  CLAIMS 

"  as  God  sitteth  in  the  temple  of  God,  showing  him- 
self that  he  is  God."  Bahais  certainly,  in  the  words 
of  the  Apostle,^  **  have  strong  delusion,  that  they 
should  believe  a  lie." 

{b)  The  Bahais  claim  superiority  for  the  books 
and  writings  of  Baha  Ullah. 

(i)  As  to  the  rapidity  of  their  composition,  their 
style,  and  their  quantity.  One  of  the  proofs  of  the 
Bab  was  the  rapidity  with  which  he  composed  verses,^ 
"  with  amazing  rapidity,  without  any  reflecdon." 
Say  id  Yahya  of  Darab,  one  of  his  first  converts,^  was 
gained  by  such  a  **  sign,"  implying,  as  was  supposed, 
divine  inspiration.  He  propounded  certain  ques- 
tions. The  messenger  brought  the  answer,  of  which 
he  says :  "  I  beheld  a  marvel  a  hundred  thousand- 
fold beyond  what  I  sought  for.  Over  two  thousand 
verses  and  illustrations  of  eloquence  and  beauty  of 
style  revealed  and  written  down  during  five  or  six 
hours."  So  also  in  Ispahan,  in  answer  to  the  Imam- 
Juma  * :  *'  The  Bab  began  to  write,  and  in  three  hours 
wrote  i,ooo  verses.  Then  the  Imam-Juma  was  con- 
vinced that  such  power  was  from  God,  being  beyond 
the  capacity  of  man."  In  his  trial  at  Tabriz  ^  the 
Bab  cited  as  a  proof  of  his  divine  mission :  "  I  can 
write  in  one  day  2,000  verses.  Who  else  can  do 
this  ?  " 

In  like  manner  the  claim  was  made  for  Baha  Ullah 
that  he  could  compose  with  miraculous  rapidity. 
**  The  maximum  speed  of  Baha's  revelation  is  said  to 

*  2  Thess.  ii.  4  and  II.  2  «  Bahai  Proofs,"  by  Abul  Fazl,  p.  42. 

*  "  New  Hist,"  p.  1 12.      *  Ibid.t  P.  209.      ^  »  Trav.'s  Narr.,"  p.  289. 


THE  GENERAL  CLAIMS  OF  BAHAISM       45 

be  i,5cx>  verses  in  one  hour."  These  were  **  written 
without  premeditation  or  reflection,"  ^  and  often  dic- 
tated to  his  amanuensis.  To  Baha  is  attributed  the 
marvellous  feat  of  composing  and  writing  the  "  Ikan  " 
in  a  single  night.  This  book  in  its  English  transla- 
tion consists  of  184  printed  pages.  The  translator, 
Mirza  Ali  Kuli  Khan,  Persian  Charge  des  Affaires  at 
Washington,  a  zealous  Bahai,  says  in  his  preface :  ^ 
**  According  to  the  prevailing  opinion  of  Bahais,  the 
*  Ikan  *  was  written  in  one  night  by  the  supreme 
pen."  He  argues  (faint-heartedly  apparently)  for 
the  truth  of  the  statement,  and  cites  Abul  Fazl  as  cor- 
roborating the  tradition.  It  is  altogether  probable 
that  Baha  prepared  the  "Ikan"  during  his  retire- 
ment for  two  years  to  Kurdistan,  in  the  region  of 
Suleimaniyeh.  It  is  curious  to  note  how  the  Bahais 
have  outdone  Mohammed.  He  made  his  verses 
(ayat  =  signs),  and  their  eloquence  and  beauty  the 
signs  of  his  mission.  But  Babis  and  Bahais  add  ra- 
pidity of  composition  as  an  additional  sign  or  miracle. 
The  quantity  of  the  writings  is  also  emphasized  as 
proving  their  divine  source  and  power.  It  was  a 
matter  of  boasting  that  the  Bab's  writings  were  from 
100,000  to  500,000  verses,  and  he  was  executed  at 
twenty-five  years  of  age.  Of  Baha's  Abdul  Baha 
says  :  "  The  Books  of  his  Holiness  number  more  than 
100;  each  one  sufficient  for  mankind."  Abul  FazP 
writes  :  "  His  Holy  Tablets  exceed  in  quantity  the 

1 "  Bahai  Proofs,"  pp.  67-68,  72. 

'"  Ighan,"  Chicago  Edition,  pp.  vii-viii. 

8  "  Proofs,"  pp.  258-259. 


46  BAHAISM  AND  ITS  CLAIMS 

Heavenly  Books  and  Divine  Writings  possessed  by 
all  the  different  nations  of  the  earth."  The  number 
of  these  tablets  is  stated  to  be  over  i,ooo.  By  way 
of  contrast,  Christ's  teachings  are  said  by  Abdul 
Baha  to  consist  of  only  a  dozen  pages  scattered  in 
the  Gospels. 

When  they  speak  of  the  style,  the  eloquence,  the 
enlightening  power  of  Baha's  writings,  it  is  with 
similar  superlative  adjectives  of  high-flown  Persian 
rhetoric. 

It  is  hardly  necessary  to  call  attention  to  the  fact 
that  this  so-called  proof  is  simply  a  matter  of  asser- 
tion and  opinion.  As  to  rapidity,  we  could  wish 
Baha  had  taken  more  time  and  made  such  books  as 
the  "  Kitab-ul-Akdas "  more  systematic,  for,  as  we 
have  pointed  out,  it  is  sadly  lacking  in  plan.  The 
veriest  tyro  could  improve  on  it  by  rewriting. 

If  quantity  were  an  argument,  the  product  of 
Baha's  pen  has  been  exceeded  by  many  Christian 
and  Moslem  divines.  Besides,  what  advantage  is  it 
for  a  religion  to  be  set  forth  in  loo  volumes?  Will 
God  be  heard  for  His  much  speaking  any  more  than 
man  would  be  ?  The  story  of  redemption  and  God's 
revelation  through  4,000  years  makes  but  one  goodly 
volume. 

As  to  style,  the  Persians  would  scorn  to  have  the 
beauty  of  their  great  poets  or  of  such  writings  as  the 
"  Masnavi  "  put  into  comparison  with  the  "  Ikan  "  or 
"  Akdas."  The  Bab's  writings  were  not  even  gram- 
matical. Baha's  are  more  intelligible  than  the  Bab's, 
but  lack  his  originality  and  depth.     Baha's  style  is 


THE  GENEEAL  CLAIMS  OF  BAHAISM       47 

rhetorical,  verbose,  prolix,  but  with  a  certain  strength. 
But  Mirza  Abul  Fazl  holds  a  more  forceful  and  sa- 
gacious pen.  In  some  things  Baha's  writings  remind 
one  of  the  Church  Fathers  in  contrast  to  the  Gospel 
narratives.  The  quantity  of  his  writings,  his  system 
of  quotations  from  former  Holy  Books,  his  allegorical 
interpretations,  recall  Irenseus  or  Origen. 

As  to  "  verses  '*  in  general,  and  their  rhetorical 
quality  as  a  proof  of  divine  inspiration  and  revela- 
tion, it  would  be  well  for  Bahais  to  remember  that 
the  Bab  recognized  divine  quality  in  the  verses  of 
Subh-i-Azal,  which  the  Bahais  reject  with  disdain. 
When  the  "  verses  "  of  Azal  came  to  the  Bab,  he 
**  rejoiced  exceedingly,"  *  nominated  him  as  his  suc- 
cessor, and  left  to  him  the  completion  of  the  "  Bayan." 
Was  he  mistaken  in  so  important  a  matter  ?  How- 
ever that  may  be,  the  Bahais  contradict  him  and  pro- 
nounce the  **  verses "  of  Azal  good  for  nothing. 
M.  Ahmad  Zohrab,^  the  interpreter  of  Abdul  Baha, 
avers  that  **  the  writings  of  Azal  are  most  childish. 
They  are  jumbled,  confused,  meaningless  composi- 
tion." Another  Bahai,  Nabil  the  poet,  at  one  time 
wrote  "revealed  verses,"  and  Azal  approved  of  them 
and  sealed  their  inspiration.  Afterwards  Nabil  re- 
pudiated his  own  **  divinity."  Evidently,  then,  the 
"  proof  from  verses  "  is  a  very  uncertain  and  unre- 
liable one. 

(2)  They  claim  superiority  for  the  contents  of  the 
Revelation.     In  describing  the  substance  and  variety 

> "  New  Hist.,"  p.  381 ;  "  Trav.'s  Narr.,"  pp.  353-354. 
2  S.  W,t  Nov,  4,  19 1 3,  p.  224. 


48  BAHAISM  AND  ITS  CLAIMS 

of  it,  their  **  great  swelling  words  "  know  no  bounds. 
Abdul  Baha  says  :  '*  They  are  universal,  covering 
every  subject.  He  has  revealed  scientific  explana- 
tions ranging  throughout  all  the  realms  of  human 
inquiry — astronomy,  biology,  medicine,  etc.  He 
wrote  lengthy  tablets  upon  civilization,  sociology,  and 
government."  "  One  book  of  the  Blessed  Perfection 
is  more  comprehensive  than  fifty  volumes  of  the 
world's  greatest  wisdom."     Empty  boasting  I 

Professor  Browne^  says:  "The  countless  tablets 
are  for  the  most  part  rhapsodies  interspersed  with 
ethical  maxims."  Let  us  give  a  few  of  Baha's  "  rev- 
elations "  on  morals,  philosophy,  and  science.  His 
ethics  permit  bigamy  and  tagiya,  dissimulation  re- 
garding one's  faith  ;  his  Law  punishes  habitual  theft 
by  branding,  and  arson  by  burning,  and  compounds 
adultery  with  a  small  fine  ;  his  philosophy  affirms 
the  eternity  of  matter  and  the  emanation  theory  of  di- 
vine Manifestations  ;  his  science  decides  the  purity  of 
water  by  three  points — "  colour,  taste,  and  smell  " — 
but  knows  nothing  of  analysis,  and  affirms  that  **  the 
food  of  the  future  will  be  fruits  and  grains "  ;  it 
abolished  the  weeks  and  months  and  substitutes  nine- 
teen months  of  nineteen  days  each,  and  a  system  of 
nineteen  units  for  the  decimal  or  metric  system ;  it 
creates  a  new  alphabet  to  bother  childhood ;  its 
ritual  for  prayer,  fasting,  and  pilgrimage  somewhat 
resembles  the  Moslem,  with  times  and  places 
changed.  These  are  samples  of  its  new  and  supe- 
rior (?)  laws  and  precepts,  which  are  mingled  with  a 

» "  Life  of  Abbas,"  by  Phelps,  p.  xxii. 


THE  GENERAL  CLAIMS  OF  BAHAISM       49 

mass  of  ordinary  moral  teaching.  There  is  far  too 
much  of  it  for  a  religious  system,  but  it  is  entirely 
inadequate  as  a  judicial  and  criminal  code.  Abul 
Fazl  ^  grossly  exaggerates  when  he  writes  that 
"  Baha  has  enacted  laws  and  regulations  concerning 
every  point  or  subject." 

As  a  system  Bahaism  is  not  superlative.  "  It  is," 
says  Professor  Browne,^  "  at  most  a  new  synthesis  of 
old  ideas ;  ideas  with  which  the  Eastern  mind  has 
for  centuries  been  familiar,  and  which  have  ere  now 
been  more  clearly  and  more  logically  systematized 
by  older  schools  of  thought,  though  perhaps  they 
were  without  a  certain  tincture  of  modern  Western 
terminology  which  is  perceptible  in  Bahaism."  "  Of 
the  doctrines  of  the  Bab  " — and  the  same  is  true  of 
Bahaism — "  taken  separately,  there  was  hardly  one 
of  which  he  could  claim  to  be  the  author,  and  not 
many  which  did  not  remount  to  a  remote  antiquity." ' 
"  The  theories  of  symbolism,*  incarnation,  and  other 
doctrines  differ  in  no  essential  particular  from  those 
held  by  the  Ismielis."  If  desirable,  the  doctrines 
and  laws  could  be  traced  severally,  as  has  been  done 
by  Doctor  Tisdall  in  his  "  Yanab-ul-Islam  "  regarding 
the  Koran,  and  the  source  of  each  shown.  Borrow- 
ing so  much  from  the  Shiah  sects,  its  fundamental 
basis  in  philosophic  thought  is  inferior  even  to  Islam. 
But  because  it  borrows  so  much  from  the  enlight- 
ened principles  and  practices  of  advanced  Christian 
peoples,  its  moral  system  is  an  advance  on  Islam. 

>  "  Bahai  Proofs,"  p.  93.  *  Phelps,  p.  xvii 

,  8  «  New  Hist.,"  p.  xiii.  *  Ibid^ 


50  BAHAISM  AND  ITS  CLAIMS 

Christianity  may  boldly  assert  its  unique  superiority 
to  this  **  half-cooked  "  system,  to  use  a  Persian  idiom. 
Professor  Browne^  vetoes  its  claim  to  superiority, 
saying :  "I  do  not  admit  that  the  Bahai  or  any 
other  religion  can  supply  a  rule  of  life  higher  than 
that  which  Christ  has  given  us."  Discussing  with 
the  Bahais  in  Shiraz,^  he  said  :  "  The  religion  of  Mo- 
hammed was  certainly  not  a  higher  development  of 
the  religion  of  Christ.  It  is  impossible  for  any  one 
who  has  understood  the  teachings  of  Christ  to  prefer 
the  teachings  of  Mohammed.  As  you  say  each 
Manifestation  must  be  fuller,  completer,  and  more 
perfect  than  the  last,  you  must  prove  that  the  doc- 
trines taught  by  Baha  are  superior  to  those  of  Christ 
— a  thing  that  I  confess  seems  to  be  almost  impos- 
sible, for  I  cannot  imagine  a  doctrine  purer  and 
more  elevated  than  that  of  Christ." 

IV.  Bahaism  claims  to  be  the  Universal  Religion. 
Dreyfus  called  his  book  on  Bahaism  **  The  Universal 
Religion."  Remey  ^  says  :  "  The  Universal  Religion 
is  what  the  Bahai  movement  offers  to  the  world." 
Phelps  *  says :  **  It  is  divinely  inspired  world-religion 
in  its  first  youth.  Baha  Ullah  is  a  world-teacher  in 
a  broader  sense  than  they  " — z.  e.y  the  founders  of 
other  religions.  This  claim  is  not  only  that  it  is  in- 
tended "  for  all  people,  under  all  conditions,"  and  is 
adapted  to  all,  but  that  it  is  so  all-inclusive  and 
latitudinarian  that  it  can  ^  "  unite  all  those  now  fol- 

1  Phelps,  p.  xviii.  '  "  A  Year  Among  the  Persians,"  p.  307. 

8  "  Bahai  Movement,"  p.  i.  *  "  Life  of  Abbas,"  p.  148. 

6  Remey,  Ibid.^  p.  39. 


THE  GENEEAL  CLAIMS  OF  BAHAISM       61 

lowing  many  systems  into  one  universal  faith,"  and 
that  "  each  religious  sect  ^  will  hear  in  the  words  of 
Baha  its  own  oft-repeated  message,  which  has  been 
dulled  and  distorted." 

The  latter  phase  of  this  claim  we  may  dismiss  in  a 
word.  It  is  simply  a  gloss.  It  is  an  imagination  of 
enthusiastic  Bahais.  Neither  Christians,  Moslems, 
nor  others  will  be  thus  included,  except  some  few 
before  they  understand  Bahaism.  The  only  inclu- 
sion it  offers  is  by  accepting  the  divine  character 
and  mission  of  Baha  and  Abbas ;  ^  in  other  words, 
by  becoming  Bahais.  When  they  address  the 
Hindu,  saying,  **  We  are  one  with  you,"  **  We  teach 
the  original  Hinduism  of  your  fathers,"  it  is  simply 
to  add  :  **  Baha  is  the  fulfillment  of  your  books,  fol- 
low him."  When  they  allow  the  Jewish  Bahai  of 
Hamadan  still  to  consort  with  the  Jews  as  a  Jew, 
and  to  be  baptized  and  pass  as  a  Christian  at  the 
same  time,  it  is  an  inclusiveness  which  is  unjusti- 
fiable and  deceitful.  It  is  teaching  tagiya  or  re- 
ligious dissimulation  to  other  races  after  the  manner 
of  the  Persian  Shiahs.  It  is,  at  most,  merely  a  tem- 
porary subterfuge. 

Let  such  double-faced  Bahais  read  Remey's  article 
in  the  Star  of  the  West^  entided  *'  Let  the  New  fol- 
low the  New,"  and  they  will  see  how  untenable  is 
their  position.  He  says  :  "  The  Bahai  Cause  is  not 
merely  one  of  many  phases  of  universal  truth  (as 
some  say),  but  is  the  only  living  truth  to-day ;  the 
only  source  of  divine  knowledge  to  mankind.     The 

*  Phelps'  "  Abbas,"  p.  254.       '  Ibid,^  p.  xxi.      3  December  13,  1913. 


62  BAHAISM  AND  ITS  CLAIMS 

revelation  of  Jesus  was  for  His  own  dispensation— 
that  of  *  the  Son/  Now  it  is  no  longer  the  point  of 
guidance  to  the  world.  We  are  in  total  darkness  if 
we  are  refusing  the  revelation  of  the  present  dispen- 
sation. Bahais  must  be  severed  from  all  and  every- 
thing that  is  past — things  both  good  and  bad — 
everything.  Now  all  is  changed.  All  the  teach- 
ings of  the  past  are  past.  Abdul  Baha  is  now  sup- 
plying all  the  world."  We  read  this,  with  amaze- 
ment at  such  pretensions,  such  groundless  assump- 
tions, yet  are  pleased  with  the  ring  of  sincerity. 
We,  too,  say,  "  Let  a  Bahai  stand  for  Bahaism." 
Even  so,  let  a  Christian  stand  for  Christianity,  and 
not  stultify  his  intellect  by  professing  to  hold  to  both 
religions.  But  such  teachings  as  Remey's  absolutely 
negative  the  claim  of  Bahaism  to  be  able  to  in- 
clude the  professors  of  all  religions.  In  conclusion, 
Bahaism  aims  at  being  universal  just  as  every  other 
**ism,'*  even  as  Mormonism,  by  persuading  the 
world  to  forsake  its  old  faiths  and  adopt  its  new 
dogmas.  Baha  ^  states  in  a  tablet :  "  Blessed  is  the 
brave  one,  who,  with  a  firm  step,  walks  out  of  the 
corridors  of  intimacy  [the  old  religious  restrictions] 
and  takes  a  place  in  the  ranks." 

Is  Bahaism  fitted  to  be  a  universal  religion  ?  It 
has  copied  much  from  Christianity  and  Islam ;  it 
would  not  be  strange  if  it  has  caught  something  of 
the  same  impetus  towards  universality.  This  is 
specially  to  be  looked  for  in  Bahaism,  since  it  is  his- 
torically a  revision  of  Babism — revised  with  an  aim 

>  S.  W.f  Jan.  lo,  1914,  p.  282. 


THE  GENEEAL  CLAIMS  OF  BAHAISM       53 

to  broadening  it.  Babism  was  notoriously  unfitted 
to  be  universal.  Dreyfus^  confesses  :  "  Looking  at 
the  Bab's  work,  we  cannot  fail  to  notice  in  it  a  cer- 
tain sectarian  particularism  which  would  have  con- 
fined to  Shiah  Islam  its  benefits.'*  Similarly  Pro- 
fessor Browne  pronounced  it^  "  utterly  unfitted  for  the 
bulk  of  mankind,"  and  refers  to^  "the  useless,  im- 
practical, and  irksome  regulations  and  restrictions  " 
which  Baha  abolished  in  order  to  make  it  more 
capable  of  becoming  what  he  intended  it  to  be — "  a 
universal  system  suitable  to  all  mankind."  The 
question  arises,  Where  was  the  Bab's  power  of 
supernatural  revelation  if  he  promulgated  a  system 
and  regulations  of  such  inferiority  and  destined  to 
be  superseded  in  less  than  a  score  of  years  ?  Among 
these  regulations  *  were  the  prohibition  of  the  learn- 
ing of  foreign  languages,  logic,  philosophy,  and 
jurisprudence,  discouraging  foreign  travel,  enjoin- 
ing the  expulsion  of  all  unbelievers  from  the  five 
chief  provinces  of  Persia,  together  with  the  confisca- 
tion of  their  property,  the  destruction  of  all  books 
more  than  202  years  old,  etc. 

Baha,  like  a  tailor  trying  to  change  a  misfitting 
garment,  ripped  up  the  seams,  cut  a  piece  out  here 
and  there,  added  some  patches  imported  from  Chris- 
tian civilization,  until  he  had  a  coat  of  many  colours, 
which  he  advertised  as  the  latest  style  of  religion, 
fitted  to  humanity  in  general.  But  he  should  have 
heeded  the  precept  not  to  put  new  cloth  on  an  old 

*  "  The  Universal  Religion,"  p.  43.  *  "  New  Hist.,"  p.  xiii. 

» Ibid.t  p.  XXV.  ^Ibid.t  P«  XJtvi. 


54  BAHATSM  AND  ITS  CLAIMS 

garment.  No  wonder  they  have  never  yet  published 
the  "  Kitab-ul-Akdas  "  in  English.  It  would  tax  their 
ingenuity  to  adapt  all  its  regulations  and  laws  to  the 
world-life. 

Again  I  return  to  the  question,  "Is  Bahaism 
specially  adapted  to  be  universal  ?  "  By  no  means. 
It  is  unfitted  in  the  most  essential  particular.  It  is  a 
religion  of  laws,  not  of  principles.  Mirza  Abul  Fazl, 
in  *'  The  Brilliant  Proof,"  ^  emphasizes  the  fact  that 
Bahaism  enjoins,  commands,  has  imperative  ordi- 
nances, laws,  and  enactments.  But  the  Gospels 
enunciate  principles.  These  principles  of  the  New 
Testament  are  conscience-educating  and  life-direct- 
ing. They  are  applicable  to  all  conditions  the  world 
over,  and  to  every  stage  of  human  development. 
Christianity  implants  in  the  heart  great  ruling 
motives.  Its  laws  and  regulations  are  few.  Hence 
it  does  not  find  itself  butting  against  a  wall  of  unfore- 
seen circumstances.  Bahaism,  on  the  contrary,  is 
full  of  the  *'  beggarly  elements."  It  has  regulations, 
as  we  have  noticed,  in  regard  to  personal  habits, 
hygiene,  sociology,  languages,  the  calendar,  civil 
government,  penology,  etc.  It  is  like  an  omnibus 
with  its  top  overloaded  with  all  sorts  of  baggage, 
which  will  delay  and  finally  wreck  the  vehicle.  It 
has  made  itself  a  "judge  and  divider  of  inherit- 
ances." ^  It  gives  directions  as  to  the  barber  and 
the  undertaker ;  how  you  must  bathe  and  wash  your 
face,  and  what  prayers  you  shall  say  during  each 
process.     It  directs  as  to  the  use  of  knives  and 

1  Pages  31-32.  *  Luke  xii.  14. 


THE  GENEEAL  CLAIMS  OF  BAHAISM       56 

forks,  of  chairs,  of  perfumes.  It  graciously  permits 
one  to  shave  his  beard,  but  **the  hair  must  not  be 
allowed  to  grow  below  the  level  of  the  ear."  It  tells 
us  that  *'  the  nails  are  to  be  cut  at  least  once  a  week," 
that  "every  one  should  wash  his  feet  daily  in 
summer,  and  at  least  every  three  days  in  winter." 
And  alas !  for  antique  furniture  and  old  Persian 
rugs  I  For  house  furnishings  must  be  changed 
every  nineteen  years.  In  obedience  to  this  com- 
mand my  old  teacher  in  Persia  got  rid  of  his  rugs, 
whose  sheen  was  polished  and  colours  were  mellowed 
with  age,  and  refurnished  his  house  with  gaudy 
modern  rugs.  In  prescribing  the  Moslem  fast  and 
namaz  (prayer-rite),  with  some  modifications,  Baha- 
ism  limits  the  spirit  of  liberty,  which  is  the  essence 
of  universality. 

Copying  from  the  Bab,  Baha  has  seen  fit  to 
regulate  the  calendar.  Following  the  Zoroastrian 
custom,  Baha  ordains  that  the  year  begin  at  the 
vernal  equinox — March  21 — because  that  is  the 
spring-time,  the  time  of  the  renewal  of  vegetable 
life.  Good !  But  in  Australia  it  is  the  time  of 
death — of  the  approach  of  winter.  The  reason 
assigned  is  not  universal,  and  is  not  adapted  to  all 
climes.  As  has  been  said  above,  the  months  are 
ordained  to  be  nineteen  of  nineteen  days  each,  with 
four  or  five  intercalary  days  in  March.  The  week 
is  abolished,  that  primitive  division  of  time  which 
has  such  a  definite  place  in  nature,  in  the  phases  of 
the  moon,  and  is  established  in  the  three  great 
monotheistic  religions  with  their  weekly  Sabbaths. 


66  BAHAISM  AND  ITS  CLAIMS 

Instead  of  the  latter  is  substituted  the  nineteenth 
day  Unity  feast.  How  do  such  changes  aid  uni- 
versality or  unification  ?  Coinage,  fines,  taxes,  and 
tithes  are  arranged  on  the  number  19.  Remey's 
book  has  nineteen  chapters,  as  the  **  Bay  an  "  has. 
The  Star  of  the  West^  a  magazine  of  the  American 
Bahais,  is  published  every  nineteen  days,  and  bears 
the  Bahai  calendar  on  its  editorial  page.  Instances 
might  be  indefinitely  extended.  But  later  the 
number  nine,  the  number  of  Baha,  has  come  more 
into  use.  Abbas  has  set  apart  the  ninth  day  of  the 
month  as  well  as  the  nineteenth  for  certain  religious 
purposes.  The  Bahai  era  is  sometimes  dated  from 
the  declaration  of  the  Bab  in  1844,  and  sometimes 
from  the  birth  of  Baha  in  181 7.  Are  these  innova- 
tions more  an  aid  to  universality  than  adherence  to 
the  established  calendar  and  era,  or  than  the  decimal 
system  or  the  metric  system  which  the  civilized 
world  has  been  striving  to  extend?  Professor 
Browne  says :  **  What  could  be  more  impractical 
than  the  adoption  of  the  number  nineteen  as  the 
basis  of  measures  or  calculations?"  It  bears  the 
mark  of  Oriental  fancy  rather  than  of  divine 
revelation. 

Another  illustration  of  this  point — namely,  that 
Bahaism  enjoins  and  regulates  specifically,  and 
does  not,  like  Christianity,  inculcate  guiding  princi- 
ples, is  seen  in  the  law  regarding  civil  government. 
In  **  Glad  Tidings  "  ^  Baha  teaches,  as  from  God,  that 
"although  a  republican  form  of  government  profits, 

1  Section  15,  p.  91,  Chicago  Edition. 


THE  GENEEAL  CLAIMS  OF  BAHAISM       57 

yet  the  majesty  of  kingship  is  one  of  the  signs  of 
God.  We  do  not  wish  that  the  countries  of  the 
world  should  be  deprived  thereof."  "Statesmen 
should  combine  the  two,"  and  ^  "  At  present  the 
form  of  government  followed  by  the  British  nation 
seems  good,  for  that  nation  is  illuminated  both  with 
the  light  of  kingship  and  consultation — /.  e.y  parlia- 
ment." **  In  the  principal  Laws  [of  Bahaism]  affairs 
have  been  placed  in  the  hands  of  just  kings  and 
chiefs,  and  the  House  of  Justice."  As  a  matter  of 
opinion,  I  can  join  with  Baha  in  expressing  my  ad- 
miration for  the  British  Constitution,  but  prescribing 
it  as  a  law  of  revelation  is  a  different  matter.  A 
**  universal  religion  "  should  be  adapted  to  all  condi- 
tions. It  is  a  fact  of  history  that  when  the  tablet 
"Glad  Tidings"  was  sent  to  Russia,  section  15  was 
omitted.  The  Bahais  suppressed  this  portion  from 
expediency,  and  it  appears  thus  mutilated  in  Baron 
Rosen's  translation.*  Is  not  this  a  high-handed  way 
to  deal  with  God's  Word,  as  they  profess  to  regard 
it  ?  Is  it  not  also  conceivable  that  republics  might 
take  offense  against  Bahaism  because  it  maintains 
monarchy,  even  as  autocracies  because  it  approves 
of  parliamentary  government?  Had  not  a  "uni- 
versal religion"  better  let  politics  alone?  Chris- 
tianity could  adapt  itself  even  to  the  government  of 
a  Nero. 

Another  institution  of  Bahaism,  ill-adapted  to  all 
races  and  conditions,  and  certain  to  bring  the  very 
conflict  and  strife  against  which  it  is  supposed  to 

» "  Tablet  of  the  World,"  p.  33.  «  "  New  Hist.,"  p.  xxv. 


58  BAHAISM  AND  ITS  CLAIMS 

guard,  is  the  House  of  Justice.  This  is  a  religious 
court,  with  civil  and  political  functions,  to  be  set  up 
in  every  town  and  country.  It  is  to  be  composed  of 
nine  or  more  Bahai  men.  "  They  are  divine  agents, 
representatives  of  God."  Much  is  said  of  this  House 
of  Justice  in  the  Books  of  Revelation.^  Dreyfus  de- 
votes a  chapter  to  it.^  It  is  to  have  legislative, 
judicial,  and  administrative  functions.  It  will  regu- 
late estates,  taxes,  tithes,  fines,  capital  and  labour, 
marriage,  divorce,  inheritances,  minors,  servants, 
charities,  reforms,  houses  of  correction,  schools,  be- 
sides all  matters  of  religion  and  morals.  They  will 
rule  *'  absolutely,"  and  be  "  infallible,"  "  guided  by 
God."  It  is  the  old  dream  of  theocratic  rule.  I 
must  leave  it  to  the  imagination  of  the  student  of 
history  to  picture  the  dire  confusion  which  would 
ensue  if  this  politico-religious  hierarchy  should  begin 
its  sway.  Those  who  are  familiar  with  the  perpetual 
conflict  between  the  urfi  and  the  shari,  the  civil  and 
the  religious  law  in  Persia,  know  how  this  proposed 
organization  would  work  confusion  worse  con- 
founded. 

Similar  to  these  invasions  of  the  province  of  science 
and  Caesar  is  the  attempt  to  improve  philology  by 
**  revelation."  Following  the  Bab  again,  Baha  Ullah 
promulgated  a  new  alphabet.  The  Babi  alphabet, 
unlike  the  Arabic  and  Persian,  was  written  from  left 
to   right.     "Each   letter  consists   of   thick,  oblique 

1  See  "  Glad  Tidings,"  pp.  39, 90 ;  "  Words  of  Paradise,"  p.  53 ;  "  Tablet 
of  the  World,"  p.  33 ;  «•  Israket,"  p.  37  ;  and  "  Kitab-ul-Akdas." 
'"Universal  Religion,"  pp.  131-144. 


THE  GENEEAL  CLAIMS  OF  BAHAISM       59 

straight  lines,  parallel  and  equidistant  from  each 
other,  running  down  to  the  left,  to  which  thin  hooks 
and  curves  are  appended  to  make  separate  letters." 
It  is  called  the  Khatti-Badi.  There  were  nineteen 
kinds  of  it ;  one  kind  was  called  the  Khatti-Baha. 
It  was  intended  for  the  time  when  Babism  would  be 
prevalent.  It  appears  that  Bahais  have  a  new  alpha- 
bet, different  from  that  of  the  Babis. 

In  the  Akdas  and  in  the  sixth  Ishrak  ^  it  is  com- 
manded that  the  "  House  of  Justice  "  must  select  one 
tongue  out  of  the  present  languages,  or  a  new  lan- 
guage, to  teach  the  children  in  the  schools  of  the 
world.  Let  us  suppose  they  decide  on  Persian  or 
Arabic.  The  Anglo-Saxon  children  must  all  begin 
to  learn  Arabic.  Suppose  they  decide  on  English. 
Then  Germans,  French,  and  Russians  will  have  an 
additional  reason  for  opposing  the  religion.  Sup- 
pose that  Abdul  Baha  decides  on  Esperanto,  as  he 
seems  inclined  to  do,  then  will  it  be  heresy  for  some 
one  to  invent  a  language  as  much  superior  to  Es- 
peranto as  it  is  to  Volapuk?  Had  not  a  "  universal 
religion  "  better  let  linguistics  alone  ?  The  spirit  of 
Christianity  gives  a  free  field  to  all  tongues — this  is 
the  essence  of  liberty,  of  universality.  After  this 
brief  review  of  some  of  the  provisions  of  the  "  New 
Revelation,"  we  can  deny  the  claim  that  **  its  statutes 
meet  the  necessity  of  every  land,"  and  that  they  can 
serve  the  world  well  for  i,ooo  years. 

»  "  Ishrakat,"  p.  36. 


Ill 

Its  Specific  Claims 


Bahaism  is  a  Persian  delusion,  whose  headman  Baha  Ullah  in 
Acre  claimed  to  be  an  incarnation  of  God.  Abbas  EfFendi  suc- 
ceeded him  and  is  running  the  **  incarnation  "  fraud  for  all  it  is 
worth,  and  it  is  worth  a  good  deal,  as  pilgrims  constantly  come 
from  Persia  and  bring  their  oiFerings  in  money  with  great  liberality. 
Such  men  ...  as  the  Babites  of  Persia  turn  up  now  and  then 
in  the  East,  "  go  up  like  a  rocket  and  down  like  a  stick." — H.  H. 
Jessupy  **  Fifty-three  Years  in  Syria,^^  p,  dj/. 

I  cannot  understand  how  a  Christian  can  possibly  exchange  the 
clear  consistent  plan  of  salvation  through  Christ  for  the  misty  and 
mystical  platitudes  of  Bahaism. — Ibid.,  p.  68y<. 


Ill 

ITS  SPECIFIC  CLAIMS 

BAHAISM  makes  various  claims  of  a  practical 
nature.  Some  of  these  will  require  detailed 
treatment.  Several  of  them  I  will  group  in 
this  chapter.  Additional  light  is  thrown  on  the 
question  of  their  validity  by  facts  subsequently 
brought  forward,  for  many  facts  have  a  bearing  on 
several  subjects. 

Among  the  specific  claims  put  forth  by  Bahaism  is 
that  of  being  specially  adapted  to  promote  the  unifica- 
tion of  mankind,  and  of  accomplishing  that  end. 
Bahaism  reiterates  the  Christian  ideas  that  God 
hath  made  of  one  blood  all  nations  and  that  all  shall 
be  united  in  God's  spiritual  kingdom.  It  repeats  as 
a  slogan,  "  the  brotherhood  of  man."  C.  M.  Remey  ^ 
says  :  **  The  Bahai  cause  stands  for  the  unity  of  all 
religions,  political  unity  of  nations,  the  social  unity 
of  all  classes,  peoples  and  races."  "  Its  aim,"  says 
Harold  Johnson,  "  is  to  knit  all  the  faiths  and  all  the 
peoples  into  one."  ^  "  The  essential  principle  of  the 
teachings  of  Bahaism  is  the  unification  of  the  religious 
systems  of  the  world,"  says  MacNutt.^  This  is  a 
high  ideal,  which  interpreted  in  their  several  ways  is 

' "  The  Bahai  Movement,"  p.  73. 

2  Contemporary  Review,  March,  19 12.     •  In  "  Unity  Through  Love." 

63 


64  BAHAISM  AND  ITS  CLAIMS 

the  aim  of  Christianity,  Islam,  Socialism,  etc.  And 
Bahai  writers  mean  what  all  the  other  systems  have 
meant,  namely,  unity  by  all  accepting  their  beliefs, 
for  Remey  ^  says :  **  Baha  Ullah's  mission  is  to  unite 
those  now  following  many  systems  into  one  brother- 
hood and  one  universal  faith.  .  .  .  May  God 
speed  the  day  when  all  of  us  may  become  true 
BahaisP 

But  the  claim  of  Bahaism  is  presented  in  another 
form.  It  asserts  that  it  is  actually  bringing  about 
this  unification.  "  Abdul  Baha  is  harmonizing  Chris- 
tians, Jews,  Mohammedans,  Zoroastrians,  Buddhists, 
Hindus  in  the  one  and  true  faith."  ^  Dreyfus  says : 
"  It  is  uniting  all  men  in  the  great  universal  religion 
of  the  future."  At  Oakland,  Cal.,'  Abdul  Baha  said, 
"  The  revelation  of  Baha  Ullah  is  the  cause  of  the 
oneness  of  the  world  of  humanity.  It  is  a  unity 
which  welds  together  all  the  races."  In  illustration 
of  this  alleged  result,  the  pilgrims  to  Acca  express 
their  gratification  and  amazement  that  at  Acca  sev- 
eral races  meet  together  in  love  and  unity.  So  in 
Rangoon,  says  Mr.  Sprague,*  "  I  attended  a  Bahai 
meeting  at  which  six  of  the  great  world  religions 
were  represented  united  in  the  wonderful  bond  of 
friendship  and  unity."  In  like  manner  Mr.  Harold 
Johnson  says,  "  What  Christianity  has  failed  to  ac- 
complish, Bahaism  has  accomplished  in  uniting  men 
of  different  races  and  religions."     If  these  assertions 

»  «  The  Bahai  Movement,"  p.  39.  *  Jbid,^  p.  27. 

8  S.  W.,  Oct.  191 2,  p.  190. 

*1*  Story  of  the  Bahai  Movement,"  p.  4. 


ITS  SPECIFIC  CLAIMS  66 

mean  external  association,  it  may  be  said  that  Chris- 
tians have  had  their  Parliaments  of  Religions  and 
Congresses  of  all  faiths,  examples  of  polite  toleration 
and  laboratories  of  the  science  of  religion.  If  it  means 
that  Christianity  refuses  to  put  itself  on  a  level  with 
other  religions  and  consort  with  them  as  equals,  this 
is  true,  for  Christianity  is  an  exclusive  religion.  It 
has  entered  the  world,  as  it  entered  the  Roman  em- 
pire, to  displace  all  others.  It  refuses  to  have  Christ 
occupy  a  niche  in  the  Pantheon.  But  Bahai  writers 
mean  rather  that  Bahaism  is  to  be  the  bond  of  unity 
by  all  races  and  religions  accepting  Baha.  In  this 
sense  their  claim  is  based  on  very  meagre  premises. 
A  few  thousand  only,  outside  of  Persia,  have  em- 
braced Bahaism.  Harold  Johnson  says  :  "  The  Non- 
Mohammedans  do  not  number  probably  very  many 
thousands.'*  But  do  we  not  see  myriads  gathering 
into  the  Christian  brotherhood  out  of  every  race  and 
religion  of  Asia,  including  even  thousands  from 
Islam.  Thirty  thousand  Moslems  have  become 
Christians  in  Malayasia  in  Abdul  Baha's  lifetime. 
In  Asia  how  many  races  and  religions,  forgetting 
their  former  antagonisms,  are  united  in  the  faith 
and  baptism  of  the  Lord  Jesus  Christ.  As  an  ex- 
ample of  the  living  power  of  the  Christian  faith  to 
unite  the  races  of  men,  take  the  Conference  of  the 
International  Christian  Students'  Federation,  held  at 
Lake  Mohonk,  N.  Y.  There  Hindus  and  British, 
Japanese  and  Koreans,  Russians  and  Chinese, 
Greeks  and  Armenians,  French  and  Germans, 
Canadians  and  Brazilians,  Americans  and  Mexicans 


m  BAHAISM  AND  ITS  CLAIMS 

represented  the  wide  world.  Mutual  esteem,  love 
and  spiritual  fellowship  united  members  of  the 
various  Protestant  Churches  with  representatives 
of  the  Oriental  Churches.  The  unity  in  Bahai  As- 
semblies is  on  so  small  a  scale  as  to  be  not  worthy 
of  mention.  How  little  Abdul  Baha  knows  of  or 
appreciates  the  reality  and  power  of  Christian 
spiritual  fellowship  is  shown  in  his  remarks  at 
West  Englewood,  N.  Y.^  "This  gathering  (of 
Bahais)  has  no  peer  or  likeness  upon  the  surface 
of  the  earth,  for  all  other  gatherings  and  assem- 
blages are  due  to  some  physical  basis  or  material 
interests.  Bahai  meetings  are  mirrors  of  the  king- 
dom." When  Abdul  Baha  speaks  about  the  results 
of  Bahaism  in  bringing  about  unification  in  Persia, 
his  claims  seem  utterly  extravagant.  To  one  who 
knows  that  country  from  long  residence  they  are 
explicable  only  on  the  supposition  that  he  has  been 
misinformed  or  deceived  by  his  own  followers,  for  it 
must  be  borne  in  mind  that  Abdul  Baha  left  Persia 
when  a  child  of  six  or  eight  and  has  never  returned. 
Hear  these  words  which  Abdul  Baha  addressed  to 
Rev.  J.  T.  Bixley,  who  was  writing  on  the  Sect  in 
the  North  American  Review :  "  The  fundamental 
question  is  the  unification  of  religious  belief.  In 
Persia,  during  the  last  fifty  years  ^  .  .  .  the  vari- 
ous religionists  have  united  in  the  utmost  love  and 
fellowship.  No  traces  of  discord  or  difference  re- 
main :  the  utmost  love,  kindness  and  unity  are  ap- 
parent.   They  live  together  like  a  single  family  in 

» June  29,  1912.  ^  S.  fV.,  Sept.  27,  1912. 


'  ITS  SPECIFIC.CLAIMS  67 

harmony  and  accord.  Discord  and  strife  have 
passed  away.  Love  and  fellowship  now  prevail 
instead.  Whether  they  be  Moslems,  Jews,  Chris- 
tians, Zoroastrians,  Buddhists,  Nestorians,  Shiites, 
Sunnis  or  others — no  discord  exists  among  them." 
In  an  address  at  New  York,^  he  said  : 

"In  the  Orient  different  races  were  at  constant 
warfare  until  about  sixty  years  ago  Baha  Ullah  ap- 
peared and  caused  love  and  unity  to  exist  among 
these  various  peoples.  Their  former  animosities 
have  passed  away  entirely.  It  was  a  dark  world,  it 
became  radiant.  .  .  .  You  now  see  the  same 
people  who  were  formerly  at  enmity  and  strife  in  far- 
off  Persia,  people  of  various  religions  and  denomina- 
tions living  in  the  utmost  peace.''  "  His  Highness, 
Baha  Ullah,  established  such  unity  and  peace  be- 
tween the  various  communities."  What  does  such 
language  mean?  At  their  face  value  these  words 
are  erroneous  in  a  high  degree.  All  know  indeed 
that  in  Persia  bigotry  and  religious  and  racial  hatred 
have  been  modified.  In  bringing  this  result  about, 
Bahaism  has  had  a  share  along  with  Western  civiliza- 
tion and  education,  the  Nationalist  movement,  med- 
ical missions,  and  even  Pan-Islamism,  for  the  latter 
has  tended  to  bring  Shiahs  and  Sunnis  nearer  to 
each  other.  But  it  is  notorious  how  great  the  enmity 
and  hatred  is  yet ;  how  the  Kurds  have  raided  the 
Shiahs  and  massacred  or  plundered  the  Nestorians 
and  the  Armenians  :  how  the  Moslems  oppress  the 
Armenians   in  Karadagh:   how  Sheikhis  have  suf- 

2  S.  IV.,  Sept.  8,  19 1 2. 


68  BAHAISM  AND  ITS  CLAIMS 

fered  from  Mutasharis ;  and  Ali  Allahis  continued 
the  practice  of  tagiya  for  fear  of  them  both.  If 
Parsees  enjoy  more  ease,  it  is  through  the  efforts 
of  their  co-religionists  in  India ;  if  Christians  are 
safer,  it  is  through  the  favour  of  the  Shahs  and  the 
power  of  Christian  governments :  in  neither  case  is 
it  due  to  Bahaism.  The  union  with  the  Bahais  of 
possibly  a  dozen  Armenians,  a  few  score  Zoroastrians 
and  several  hundred  Jews  cannot  be  the  basis  for 
such  extravagance  of  language :  neither  can  the  re- 
jection by  Baha  of  the  Shiah  notion  that  other  relig- 
ions are  "unclean,"  for  Sunnis  all  along  held  the 
"  peoples  of  the  Book  "  to  be  "  clean  "  and  Christians 
of  old  learned  to  "  call  no  man  common  or  unclean." 
As  to  unification,  how  is  it  ?  Babis  were  divided 
off  from  Sheikhis,  and  Bahais  from  Babis,  and  Behais 
from  Bahais  and  the  flames  of  hate  and  vindictive- 
ness  burn  hotter  between  them  than  between  the 
older  sects  and  races,  while  the  Shiahs  curse  and  at 
times  persecute  Babis  and  Bahais.  Instead  of  unity 
the  Babi-Bahais  have  brought  a  greater  division  of 
sects  :  instead  of  love  renewed  fires  of  animosity  and 
fanatical  hate.  In  view  of  these  conditions,  how 
unreasonable  for  Abdul  Baha  to  say  that  *'  through 
the  power  of  Baha  Ullah,  such  affection  and  love  is 
produced  among  the  various  religions  of  Persia  that 
they  now  associate  *  with  each  other  in  the  utmost 
love  and  concord." 

1  Professor  Browne,  in  the  Ency.  of  Ethics  and  Religion,  article 
"  Bab,"  writes  :  "  The  Bahais  are  strongly  antagonistic  alike  to  the  Sufis 
and  the  Mohammedans,  but  for  quite  diflferent  reasons.     In  the  case  of 


ITS  SPECIFIC  CLAIMS  69 

Passing  now  to  another  phase  of  this  subject,  let 
us  inquire  what  means  are  prescribed  for  religious 
unification.  The  chief  means  seems  to  be  the  for- 
bidding of  the  right  of  private  interpretation  or 
opinion.  Abdul  Baha  writes^  that  he  is  "the  In- 
terpreter of  all  the  works  and  books  of  the  Blessed 
Perfection.  Were  this  not  the  case,  every  one  would 
give  an  interpretation  according  to  his  own  inclina- 
tion— this  would  lead  to  great  differences."  This 
point  is  more  plainly  stated  by  M.  Abul  Fazl :  ^ 
*'  One  of  the  explicit  commands  of  Baha  Ullah  is  the 
ordinance  abrogating  differences  which  separate  men. 
.  .  .  If  those  having  two  points  of  view,  engage 
in  strife  in  expressing  their  views,  both  will  be  de- 
livered to  the  fire.  .  .  .  Bahai  law  prohibits  the 
interpretation  of  God's  word  and  exposition  of  per- 
sonal opinion  .  .  .  lest  different  sects  arise." 
"You  must  ask  him  (Abdul  Baha)  regarding  the 
meaning  of  the  texts  of  the  verses.  Whatsoever  he 
says  is  correct.  Without  his  will,  not  a  word  shall 
any  one  utter."  ^  Baha  Ullah  "  made  provision 
against  all  kinds  of  differences,  so  that  no  man  shall 
be  able  to  create  a  new  sect  .  .  .  indicating  the 
Interpreter  so  that  no  man  should  be  able  to  say  that 
he  explains  a  certain  teaching  in  this  way  and  thus 

the  Sufis  they  object  to  their  latitudinarianism,  their  Pantheism,  their 
individualism  and  their  doctrine  of  the  inner  light.  With  the  Moham- 
medan they  resent  the  persecutions  they  have  suffered.  The  Bahais  de- 
test the  Azalis,  the  followers  of  Abbas  Effendi  dislike  and  despise  the 
followers  of  his  brother  Mehemet  Ali." 

»  S.  W.,  Aug.  20,  19 14.  =»  "  Brilliant  Proof,"  pp.  26-28. 

•  S.  W.,  Nov.  23,  19 1 3,  p.  238. 


70  BAHAISM  AND  ITS  CLAIMS 

create  a  new  sect."  ^  After  Abdul  Baha  whenever 
the  House  of  Justice  is  organized,  it  will  ward  ofE 
differences.  But  though  the  right  of  private  judg- 
ment was  denied,  yet  a  new  sect  arose  and  bitter 
disunion  occurred  over  the  question  of  the  Infallible 
Interpreter. 

Another  Bahai  scheme  to  promote  unity  is  the 
adoption  of  one  language  to  be  a  universal  language ; 
another  is  the  amalgamation  of  all  the  races  by 
the  marriage  of  blacks  and  whites,  and  all  indis- 
criminately ;  another  is  the  discouragement  of  pa- 
triotism or  any  special  love  for  one's  country  or 
people,  teaching  an  internationalism  in  the  words, 
"  Let  not  him  glory  who  loves  his  country,  but  let 
him  glory  who  loves  his  kind."  These  points  need 
not  detain  us,  nor  need  we  stop  to  enlarge  on  the 
fact  that  the  new  calendar,  feasts,  rites,  laws,  weights 
and  measures,  etc.,  tend  to  disunion. 

The  claims  of  Bahaism  in  regard  to  its  relation  to 
the  7novement  for  peace  and  arbitration  require  con- 
sideration. Abdul  Baha  at  Boston^  said:  "Baha 
Ullah  spread  the  teaching  of  Universal  Peace  sixty 
years  ago,  when  it  was  not  even  thought  of  by  the 
people.  He  sent  tablets  to  kings  advising  this." 
He  wrote  to  Mr.  Smiley  of  Lake  Mohonk,  "The 
matter  of  International  Peace  was  instituted  by  His 
Highness,  Baha  Ullah,  sixty  years  ago  in  Persia." 
Dreyfus  ^  says  :  "  Long  before  these  ideas,  i.  e.^  peace, 
brotherhood  and  arbitration,  had  taken  form  among 

1  S.  W„  April  9,  1914.  2  S.  IV.,  July  13,  1913,  p.  132. 

8  "  The  Universal  Religion." 


ITS  SPECIFIC  CLAIMS  71 

us,  at  a  time  when  the  Bab  himself  had  sometimes 
excused  the  use  of  arms  for  the  propagation  of  re- 
ligion, Baha  Ullah  had  made  these  high  principles  the 
one  basis  of  his  religion."  Remey  ^  states  this  claim 
yet  more  strongly,  saying :  "  Peace,  arbitration,  in 
fact  universal  civilization  were  unthought  of^  when 
over  half  a  century  ago  these  teachers  (Baha  Ullah 
and  Abdul  Baha)  announced  their  message."  Again, 
"  Christ  states  that  His  dispensation  is  to  be  a  mili- 
tant one,  which  would  be  followed  by  another  of 
peace.  Baha  Ullah  has  now  brought  that  peace  to 
the  world.  He  is  the  Prince  of  Peace  who  has  es- 
tablished the  foundations  of  peace  on  earth."  ^ 

Now  as  to  the  facts.  Bahaism  certainly  does 
advocate  peace  and  arbitration,  in  common  with 
Tolstoism,  socialism  and  many  schools  of  thought. 
Baha  said  to  Professor  Browne  at  Acca,  in  1886  : 
"  This  fruitless  strife,  these  ruinous  wars  shall  pass 
away  and  the  Most  Great  Peace  shall  come.  These 
strifes  and  this  bloodshed  and  discord  must  cease 
and  all  men  be  as  one  kindred  and  one  family."  In 
accordance  with  this,  Abdul  Baha  declares  ^  universal 
peace  and  an  international  Court  of  Arbitration  to  be 
fundamental  principles  of  Bahaism.  The  Court 
will  be  called  the  House  of  Justice  and  will  be  com- 
posed entirely  of  Bahais.  "Disputes  will  find  a 
final    sentence  of   absolute  justice    .     .     .     before 

1 ««  Bahai  Movement,"  p.  75. 

*  Page  54.     In  Dealy's  «  Dawn  of  Knowledge,"  the  chapter  on  Baha 
Ullah  is  entitled  "  Prince  of  Peace." 
8  S.  W.,  Vol.  IV,  pp.  6,  8  and  254. 


72  BAHAISM  AND  ITS  CLAIMS 

the    Bahai    House  of  Justice.    War  will  be  sup- 
pressed." ^ 

It  is  good  to  have  such  a  programme  approved  by 
one  raised  in  a  Moslem  environment.  Yet  it  is 
evident  that  the  claim  to  priority  and  originality  re- 
garding it,  constitute  a  grave  anachronism  and  be- 
tray ignorance  of  or  perversion  of  history.  Both  the 
ideals  and  the  programme  were  in  existence  and  in 
partial  operation  long  before  the  time  of  Baha 
Ullah.  In  the  first  place,  Bahai  teachings  on  peace 
are  but  an  echo  of  Christian  hopes  and  doctrines  of 
"  peace  on  earth  :  good  will  to  men."  Baha  has  but 
thrown  on  the  screen  again  the  vision  of  the  seers  of 
Israel  who  foretold  the  age  when  "  men  shall  learn 
war  no  more."  The  hopes  of  the  prophets,  the 
longings  of  saints,  the  anthems  of  the  worshipping 
church  found  voice  through  the  Christian  centuries, 
with  a  faith  never  dimmed,  a  desire  never  quenched, 
anticipating  that 

"  Then  shall  wars  and  tumults  cease, 
Then  be  banished  grief  and  pain, 
Righteousness  and  joy  and  peace 
Undisturbed  shall  ever  reign." 

Baha*s  teaching,  though  growing  up  in  Islam,  is 
transplanted  from  Christian  soil.  He  repudiates  the 
teaching  of  Mohammed  regarding  **holy  wars." 
"  The  first  Glad  Tidings  is  the  abolition  of  religious 
warfare  from  the  Book,"  i.  e.,  the  Koran.  What 
Bahais  would   do  in  case  of  provocation,  accom- 

1  «  Answered  Questions,"  p.  74 ;  "  Tablet  of  the  World,"  p.  2S. 


ITS  SPECIFIC  CLAIMS  73 

panied  by  reasonable  opportunity  of  success,  is  not 
evident.  The  Babis  were  fierce  warriors  (i  848-1 850) 
and  the  Bab  expected  that  wars  would  continue. 
In  the  "  Bay  an  "  he  makes  provision  for  the  distribu- 
tion of  the  spoils/  Baha,  together  with  Azal,  started 
for  and  tried  to  join  the  army  at  Tabarsi,^  and  was 
absent  from  participation  in  its  sanguinary  conflict, 
solely  because  his  arrest  by  the  Persian  authorities 
at  Amul  prevented  him  from  reaching  the  fort. 
After  his  release  he  fell  under  suspicion  because  *  he 
"  not  improbably  harboured  designs  of  setting  up  a 
standard  of  revolt  on  his  own  account."  He  was, 
therefore,  rearrested  and  sent  to  the  capital.  But 
during  his  exile  in  Turkey,  he  tried  to  be  reconciled 
to  the  Shah  of  Persia.  Following  this  change  of 
policy,  he  was  able  to  claim  later  *  that  "  for  nigh 
upon  thirty-five  years  no  action  opposed  to  the 
government  or  prejudicial  to  the  nation  has  emanated 
from  this  sect."  The  Bahais  did  not  join  in  the  ef- 
fort to  establish  constitutional  government  in  1908- 
191 1.*  They  have  never  had  an  even  chance  to  fight 
for  their  own  cause  and  it  remains  to  be  seen  what 
they  would  do  in  such  a  case.  There  is  no  assur- 
ance that  they  would  act  like  Quakers  or  Dukhobors, 
for  even  Abdul  Baha  at  times  identifies  himself  and 
his  cause  with  the  fighting  Babis  and  appropriates 
their  martial  glory.  He  said  to  Mr.  Anton  Hadad  :  ^ 
"  When  in  Persia  we  were  very  few  but  owing  to 

>  "  Trav.'s  Narr.,"  p.  287.  *  "  New  Hist.,"  pp.  378,  379. 

»  Jitd.,  p.  380.  *  "  Trav.'s  Narr.,"  pp.  65-67. 

*  See  Chapter  VI.  •  "  A  Message  from  Acca,"  p.  9, 


74  BAHAISM  AND  ITS  CLAIMS 

animosity  we  stood  before  our  numerous  enemies, 
fought  and  defeated  them  and  gained  the  victory." 
He  wrote  a  prayer  on  behalf  of  the  American  army 
for  the  use  of  Bahais :  "  O  God !  Strengthen  its 
soldiers  and  its  flag."  ^  In  his  teachings,  he  leaves 
several  pretexts  for  the  prosecution  of  war.  He  says : ' 
"  War  is  sometimes  the  foundation  of  peace.  If,  for 
example,  a  sovereign  should  wage  war  against  a 
threatening  foe  or  for  the  unification  of  the  people, 
this  war  may  be  attuned  to  peace :  this  fury  is  kind- 
ness ;  this  war  is  a  source  of  reconciliation."  In  his 
scheme  for  arbitration,  one  is  reminded  of  the  old 
saw,  *'  we  must  have  peace  even  if  we  have  to  fight 
for  it."  For  he  says :  "  If  any  nation  dares  to  refuse 
to  abide  by  the  decision  of  the  international  court,  all 
the  other  nations  must  arise  and  put  down  this  re- 
bellion, .  .  .  they  must  rise  up  and  destroy  itj 
,     .     .     band  together  and  exterminate  tty  ^ 

As  to  the  claim  that  Baha  originated  the  move- 
ment for  universal  peace  and  international  arbitra- 
tion, it  only  deserves  consideration  because  it  is  ap- 
parently put  forth  in  sincerity.  It  absolutely  contra- 
dicts history.  In  fact  the  movement  for  **  peace  on 
earth "  has  long  been  an  active  one  in  Christian 
lands,  and  arbitration  has  long  been  recognized  and 
employed  as  a  method  for  promoting  peace."  "  Un- 
der the  influence  of  religious  and  feudal  ideas,"  says 
Professor  Moore,*  "arbitrations  were  very  frequent 

1  Tablet  "  9,"  p.  8,  published  by  the  New  York  Bahai  Council. 

2  «  Principles  of  the  Bahai  Movement,"  pp.  43,  47,  Washington,  1912. 
»  Ibid.t  PP«  43>  45"      *  "  International  Arbitrations,"  pp.  4826-4833. 


ITS  SPECIFIC  CLAIMS  75 

in  the  Middle  Ages,  which  offered  the  remarkable 
spectacle  of  conciliation  and  peace  making  way." 
Treaties  were  made  which  provided  for  arbitration. 
In  Italy  there  were  one  hundred  arbitrations  in  the 
thirteenth  century.  In  the  following  centuries 
they  were  frequent  in  Europe.  Sometimes  a 
king  acted  as  arbitrator  between  kings  or  be- 
tween king  and  people.  At  other  times  a  city, 
as  for  example  the  Republic  of  Hamburg,  or  a 
great  juristconsult  or  a  Professor  of  a  University 
acted  in  this  capacity.  More  often  "  the  predomi- 
nance of  the  popes  constituted  them  natural  judges  of 
international  cases."  Projects  for  universal  peace 
were  put  forward.  One  of  the  most  celebrated  was 
formed  by  Sully,  the  minister  of  Henry  IV.  The 
Abbe  de  St.  Pierre  in  1713  published  a  scheme  for 
the  federation  of  Christian  States,  with  a  central 
council  to  decide  all  disputes.  Grotius  strongly 
advocated  arbitration  as  a  means  of  avoiding  war 
and  the  placing  of  nations  under  obligations  to  settle 
disputes  peaceably.  Bentham  in  the  eighteenth  cen- 
tury proposed  a  plan  for  a  common  tribunal  to 
maintain  universal  and  permanent  peace.^  Fox, 
Penn  and  the  Quakers,  from  Christian  principles, 
strenuously  opposed  war.  There  were  nine  principal 
arbitrations  between  the  United  States  and  Great 
Britain,  France  and  Spain  from  1794  to  1863. 

In  18 1 5,  before  Baha*s  day,  the  Massachusetts 
Peace  Society  was  formed  and  in  the  following  year 
the  American  Peace  Society  **  to  promote  universal 

*  New  International  Ency.,  Art.  «  Arbitration,"  p.  713. 


76  BAHAISM  AND  ITS  CLAIMS 

permanent  peace  through  arbitration  and  disarma- 
ment." ^  For  this  purpose  World  Congresses  were 
held  at  London  1843,  Brussels  1848,  Paris  1849, 
Frankfort  1850,  London  1851,  etc.,  and  with  great 
enthusiasm.  Men  like  Elihu  Burritt,  Victor  Hugo, 
Richard  Cobden,  John  Bright  and  Charles  Sumner 
led  in  advocacy  of  the  cause.  Tennyson,  too,  saw 
the  vision  of  peace, 

*'  In  the  Parliament  of  men,  the  Federation  of  the  World," 

and  the  Scottish  bard  declared, 

"It's  coming  yet  for  a*  that 
When  man  to  man,  the  world  o'er, 
Shall  brothers  be  and  a'  that." 

We  can  easily  conceive  how  these  ideas  would  pene- 
trate the  Near  East  and  how  Baha  Ullah  in  Turkey 
caught  an  echo  of  them  and  was  happily  influenced 
to  become  himself  an  advocate  of  peace. 

But  what  becomes  of  the  claims  of  Abdul  Baha 
and  other  Bahais,  mentioned  above,  that  Baha,  in 
1 863-1 867,  "  instituted  the  movement  for  peace  and 
arbitration  '*  that  he  advised  it  to  kings  "  when  it 
had  not  even  been  thought  of,"  **  before  the  attention 
of  Western  thinkers  had  to  any  degree  been  directed 
towards  universal  peace."  They  are  like  so  many 
claims  made  by  Bahaists,  utterly  groundless.  Such 
statements,  when  made  by  Abdul  Baha,  we  may  at- 
tribute to  ignorance  of  the  history  of  the  Occident, 

1  Atlantic  Monthly,  Vol.  XCI V,  p.  358. 


ITS  SPECIFIC  CLAIMS  77 

but  this   does  not  excuse  American  advocates  of 
Bahaism  for  endorsing  sucli  errors. 

I  need  not  discuss  the  assertion  of  Bahais  that  the 
Millennium  began  in  1844  ^  or  at  latest  in  1892,  nor  the 
announcement  that  the  Most  Great  Peace  will  be  in- 
augurated in  191 7,  which  they  declare  to  be  the  end 
of  the  1335  days  of  Dan.  xii.  12.^ 

Another  claim  made  for  Bahaism  is  that  it  is  a 
rational  and  undogmatic  religion,  Remey  ^  says  : 
*'  It  does  not  put  forth  doctrine  or  dogma.  .  .  . 
It  is  a  reUgion  free  from  dogma."  It  is  "  logical  and 
reasonable."  Dreyfus  denounces  "dogmatic  re 
ligions,"  and  claims  that  Bahaism  has  paved  the  way 
for  the  harmony  of  religion  with  free  thought."  * 
With  these  accord  the  words  of  Abdul  Baha  to  Pas- 
tor Monnier  in  Paris.®  "  Our  aim  is  to  free  reUgion 
from  dogmas.  Dogmas  are  the  cause  of  strife.  We 
must  give  up  dogmas."  Now  it  is  evident  that 
Bahaism  has  not  a  ^fixed  body  of  doctrines  :  that  it 
has  not  a  definite  and  clear  system  of  theology.  But 
it  is  very  dogmatic  in  the  common  usages  of  that 
word.  Webster  defines  it  as  (i)  positive,  authorita- 
tive, and  (2)  as  asserting  or  disposed  to  assert  with 
authority  or  with  overbearing  and  arrogance.  Is  not 
Bahaism  a  mass  of  assertions  ?  For  example,  Baha 
declares  that  "  the  universe  hath  neither  beginning 

>  S.  IV.,  March  2i,  1914,  p.  8. 

2  Dealy's  "  Dawn  of  Knowledge,"  p.  44 ;  Kheiralla's  "  Beha  Ullah," 
pp.  480,  483. 

3  Tract  «*  Peace,"  pp.  8  and  14  ;  "  Bahai  Movement,"  p.  89. 
*••  The  Universal  Religion,"  pp.  21,  44. 

6  5".  fV.,  AprU  28,  1913,  p.  55. 


78  BAHAISM  AND  ITS  CLAIMS 

nor  ending."  Abdul  Baha  adds  the  comment:* 
**  By  this  simple  statement  he  has  set  aside  elaborate 
theories  and  exhaustive  labours  of  scientists  and 
philosophers."  Similarly  he  is  said  to  have  settled 
by  a  single  word  all  discussions  about  divine  sover- 
eignty and  free  agency.  Abdul  Baha  might  be 
called  the  Lord  of  dogmas,  for  from  his  dicta  none 
must  vary  by  a  hair's  breadth.  Remey  himself  dog- 
matizes as  follows  :  "  The  religion  of  Baha  is  the 
cause  of  God,  outside  of  which  there  is  no  truth  in 
the  world."  Much  in  Bahaism  must  be  taken  on 
faith,  without  logical  proof.  Professor  Browne  ^  puts 
it  mildly  when  he  says :  **  The  system  appears  to 
me  to  contain  enough  of  the  mysterious  and  the 
transcendental  to  make  its  intellectual  acceptance  at 
least  as  difficult  as  the  theology  of  most  Christian 
churches  to  the  sceptic."  Elsewhere  he  says  :^  "It 
must  be  clearly  understood  that  Babism  (or  Bahaism) 
is  in  no  sense  latitudinarian  or  eclectic,  and  stands 
therefore  in  the  sharpest  antagonism  to  Sufism. 
However  vague  Babi  doctrine  may  be  on  certain 
points,  it  is  essentially  dogmatic^  and  every  utterance 
or  command  uttered  by  the  Manifestation  of  the 
Period,  /.  e.,  Bab  or  Baha  Ullah  or  Abbas  EfFendi 
must  be  accepted  without  reserve."  *  Similarly 
Dr.  G.  W.  Holmes  ^  writes  :  **  Baha's  appeal  is  only 
to  his  own  word  and  to  his  own  arbitrary  and  forced 

»  S.  W.y  June  5,  19 1 3,  p.  90.  2  Phelps,  p.  xviii. 

3  Ency.  of  Religion  and  Ethics,  Art.  «  Bab." 

*See  also  his  "  Literary  History  of  Persia,"  p.  422. 

^  "  Missions  and  Modern  History,"  by  Robert  E.  Speer,  p.  171. 


ITS  SPECIFIC  CLAIMS  79 

interpretation  of  the  Word  of  God,  which  interpreta- 
tions, as  he  states,  find  their  sanction  solely  in  his 
own  authority." 

There  are  other  claims  of  Bahaism  of  a  specific  na- 
ture which  might  be  considered.  They  would  be 
found  equally  assertive  and  equally  groundless. 
Bahaism  reminds  me  of  a  horse  which  was  offered 
for  sale  in  Persia.  It  appeared  like  a  fat  and  well 
fed  animal.  But  the  would-be  purchaser  was  warned 
that  its  skin  had  been  puffed  up  with  air  which 
would  soon  leak  out,  and  he  would  have  on  his 
hands  a  lean,  lank,  bony  yabi  scrub.  Bahaism  does 
not  even  stop  short  of  claiming  that  the  civilization 
of  the  nineteenth  and  twentieth  centuries  is  due  to 
it.  Its  braggart  attitude  may  be  fittingly  symbolized 
by  Rostand's  "  Chanticler,"  standing  in  the  barn- 
yard, flapping  its  wings  in  vain  exultation,  imagin- 
ing that  it,  by  its  crowing,  has  caused  the  sun  to  rise. 


IV 

Bahaism  and  Christianity 


The  whole  Bahai  movement  is  in  fact,  whatever  it  may  have 
been  in  the  mind  of  its  originator  the  Bab,  a  counterfeit  of  the 
Messiahship  of  Christ.  At  least  this  is  the  side  of  it  that  is  turned 
towards  both  Christians  and  Jews.  All  that  relates  to  the  second 
coming  of  Christ  in  the  Old  Testament  or  the  New  is  bodily  ap- 
propriated by  Baha  to  himself  and  everything  in  them  relating  to 
God  is  boldly  applied  to  himself.  ...  It  will  bring  a  few  of 
the  Persians  nearer  to  Christ.  By  far  the  greater  number  of  its  ad- 
herents will  be  brought  into  more  active  antagonism  to  Christianity 
than  before. — G.  JV,  Holmes,  M.  />.,  in  Speer's  "  Missions  and 
Modern  History"  Vol.  /,  />.  i6(^. 

Can  Bahaism  make  good  its  claim  to  be  the  fulfillment  of  and 
substitute  for  Christianity  ?  It  has  no  place  for  Christ  except  as 
one  of  a  series,  one,  moreover,  whose  brief  day  of  authority  closed 
when  Mohammed  began  to  preach  in  Mecca.  ...  If  the 
claim  be  admitted  that  Bahaism  is  a  republication  of  Christianity, 
the  whole  interpretation  of  the  death  of  Christ  contained  in  the 
Epistles  must  first  be  rejected. — W,  A.  Shedd,  in  "  Miss.  Rev.  of 
Worldr  1911. 


IV 

BAHAISM  AND  CHRISTIANITY 

ABDUL  BAHA  says :  "  Some  say  Abdul  Baha 
is  Antichrist.  They  are  not  informed  of 
Bahai  principles.  Baha  Ullah^  established 
Christ  in  the  East.  He  has  praised  Christ,  honoured 
Christ,  exalted  Him,  called  Him  the  Word  of  God, 
the  Spirit  of  God,  and  spread  His  mention."  ^  These 
words  could  be  written  with  the  name  Mohammed 
substituted  for  Baha  Ullah.  But  in  the  case  of  both 
of  them  it  is  the  kiss  of  betrayal.  Judas  also  made 
known  Jesus.  Both  Mohammed  and  Baha  write 
"ex"  before  His  title  **  King  of  Kings."  To  accept 
Baha  and  Abdul  Baha  is  to  deny  and  forsake  Christ. 
I  hear  some  Christian  say :  **  Of  course.  What 
you  say  is  self-evident.  Bahaism  is  a  new  religion 
whose  aim  is  to  supplant  Christianity."  This  is 
true.  Yet  the  claim  is  put  forth  by  Bahais,  and, 
more  strangely,  it  is  accepted  by  some  Christians, 
that  the  two  religions  are  not  antagonistic^  and  may 
be  held  at  one  tim,e  by  the  same  person.     To  an  es- 

*  In  an  interview  with  Rev.  J.  T.  Bixby,  who  wrote  on  Bahaism  in  tlie 
North  American  Review^  June,  19 12,  Abdul  Baha  says:  "Baha  Uhah 
has  upraised  the  standard  of  Christ  in  the  East  in  countries  and  among 
peoples  where  there  was  formerly  no  mention  of  Christ's  name."  Not 
true.     Christ  was  known  in  Moslem  lands,  in  India  and  Burmah, 

«  S.  W.,  Sept.  8,  1913,  p.  176. 

83 


84  BAHAISM  AND  ITS  CLAIMS 

teemed  Christian  lady  I  expressed  my  regret  that 
a  certain  doctor,  forsaking  Christ,  had  gone  as  a 
Bahai  missionary  to  Persia.     The  reply  startled  me  : 

*'  Doctor is   very   much   a  Christian."     Yet 

why  was  I  startled?  It  was  simply  hearing  an  idea 
with  which  I  was  familiar  in  the  writings  of  the 
Bahais.  Sydney  Sprague  says  :  "  The  true  Bahai  is 
also  the  truest  Christian."  ^  Charles  M.  Remey 
says :  "To  be  a  real  Christian  in  spirit  is  to  be  a 
Bahai,  and  to  be  a  real  Bahai  is  to  be  a  Christian," 
for  "  Bahai  teaching  is  only  the  perfection  of  Chris- 
tianity." ^  A  report  of  an  interview  of  Rev.  R.  J. 
Campbell,  of  City  Temple,  London,  with  Abdul 
Baha,  states  the  claim  of  Bahaism  as  follows :  "  It 
does  not  seek  to  proselyte.  One  can  be  a  Bahai 
without  ceasing  to  be  a  Christian,  a  Jew,  or  a  Mo- 
hammedan." ^  In  accordance  with  this  idea,  Thorn- 
ton Chase  and  some  Bahais  in  America  continued 
to  worship  and  teach  in  Christian  churches,  and  to 
have  their  dead  buried  by  pastors.  Some  in  Lon- 
don, in  connection  with  the  City  Temple  and  St. 
John's  Church  (Canon  Wilberforce's),  profess  both 
Christianity  and  Bahaism.  Of  Southern  India, 
Dr.  A.  L.  Wylie  said  :  "  It  is  said  that  there  are 
thirty-five  Bahais  in  our  city  [Ratnagiri] .  Some  of 
these  are  Christian  converts.  They  continue  to  be 
Christians,  saying  that  they  can  remain  such  and 
are  instructed  to  do  so."     Such  an  erroneous  idea, 

1  Sprague,  "  Story  of  the  Bahai  Movement,"  p.  21. 

2  Remey,  «*  The  Bahai  Movement,"  p.  45. 

*  The  Christian  Commonwealth  (London),  Sept.  13,  191 1,  p.  850. 


BAHAISM  AND  CHRISTIANITY  85 

when  not  due  to  the  misrepresentations  of  the  leaders 
and  Oriental  tagiya  (**  dissimulation "),  must  arise 
from  ignorance  of  or  dislike  to  true  Christianity  or 
ignorance  of  what  Bahaism  is. 

I.  Bahaism  assigns  Christianity  a  place  as  but 
one  among  the  true  religions.  Bahaism  indorses 
and  accepts  in  the  same  category  with  Judaism 
and  Christianity,  as  true  and  divinely  revealed  re- 
ligions, Zoroastrianism,  Confucianism,  Brahmanism, 
Buddhism,  Mohammedanism,  Babism,  and  Bahaism. 
Abdul  Baha  says :  "  The  reality  of  the  religions  is 
one,  the  difference  is  one  of  imitation."  ^  Remey  says : 
"  Bahais  consider  all  religions  to  be,  from  a  spiritual 
standpoint,  one  religion."  ^  "  Every  religion  has  had 
its  birth  in  the  advent  of  its  divine  founder."  ^  "  The 
founders  of  the  world  religions  have  been  seers  as 
well  as  channels  of  truth  to  the  people."  *  It  tries 
to  build  on  all  the  other  religions  by  professing  to 
be  the  fulfillment  of  each  one.  *'  The  Bahai  propa- 
ganda in  India,"  says  Sprague,  "  has  not  the  diffi- 
culty that  besets  a  Christian  missionary,  that  of  pull- 
ing down :  his  duty  is  only  to  build  on  what  is 
already  there.  He  sees  the  Hindu,  Buddhist,  and 
Mohammedan  with  the  same  eye,  acknowledges 
their  truth  and  shows  that  a  further  revelation  has 
come  through  Baha  Ullah."^  It  says  to  each  one, 
Baha  fulfills  your  traditions  and  prophecies.^ 

1 "  Wisdom  Talks,"  p.  21. 

2  Remey,  "  The  Bahai  Movement,"  p.  54. 

» Ibid.,  p.  39.  *  Ibid.f  p.  2. 

6 "The  Story  of  the  Bahai  Movement,"  p.  17. 

•  So  of  Persia,  .S".  W.^  April  28,  1914,  p.  42. 


86  BAHAISM  AND  ITS  CLAIMS 

But  this  liberality  is  only  apparent.  Only  original 
Buddhism,  Christianity,  etc.,  was  God-given  and 
true.  Now  all  are  corrupted.  "The  key-note  of 
Bahai  teaching  is  identical  with  the  Christian,  but  in 
Christianity  it  was  so  forgotten  that  it  came  almost 
as  a  fresh,  new  illumination  from  Baha."  ^ 

Christianity  refuses  to  be  classed  with  the  ethnic 
religions.  In  its  nature  it  is  exclusive.  It  admits 
that  there  is  a  measure  of  truth  in  all  religions,  but 
Christ's  gospel  is  the  truth  "  once  for  all  "  delivered 
to  men. 

II.  Bahaism  claims  to  abrogate  and  supersede 
Christianity.  Bahaism  in  its  origin  is  a  Moham- 
medan sect.  It  declares  that  Islam  is  from  God. 
Christianity  was  a  divine  revelation,  but  Islam  was 
a  better  one.  In  the  "  Ikan,"  Baha  maintains  the 
validity  of  Islam,  testifies  to  its  truth,  defends  Mo- 
hammed's prophetic  mission  as  the  fulfillment  of  the 
New  Testament  prophecies,  and  the  Koran  as  the 
Book  of  God.^  Abdul  Baha  exalts  Mohammed,  and 
declares  that  he  **gave  more  spiritual  education 
than  any  of  the  others,"  ^  i.  e.y  than  Moses  or  Jesus. 
He  justifies  Mohammed's  life  and  conduct,  and  de- 
fends his  laws  and  doctrines."  ^  He  declares  that 
"  whatever  European  and  American  historians  have 
written  regarding  His  Highness  Mohammed,  the 
Messenger  of  God,  is  mostly  falsehood.  .  .  .  The 
narrators    are    either    ignorant    or    antagonistic."* 

1  C.  E.  Maud,  Fortnightly  Review,  April,  19 1 2.  2  Pages  68-158. 

»"  Table  Talks  with  Abdul  Baha,"  Dec.  2,  1900. 

*"  Answered  Questions,"  pp.  22-29.        ^  ^'  ^'*  I^ec.  12,  191 1,  p.  7. 


BAHAISM  AND  CHRISTIANITY  87 

Christians  have  therefore  been  in  the  wrong  for 
thirteen  centuries.  They  have  sinned  against  God, 
and  were  a  stiff-necked  and  perverse  people  in  re- 
jecting Mohammed,  as  the  Jews  were  in  rejecting 
Jesus  the  Christ.  "If  those  who  have  accepted  a 
revelation  refuse  to  believe  a  subsequent  revelation, 
their  faith  becomes  null  and  void." 

Similarly  Babism  abrogated  Islam.  At  the  Ba- 
dasht  (Shahrud)  Conference  (1848)  the  law  of  the 
Koran  was  formally  declared  to  be  annulled.  Baha 
abrogated  Babism  in  the  Rizwan  at  Bagdad  in  1864. 
Bahaism  is  the  New  Covenant,  **  which  confirms  and 
completes  all  religious  teaching  which  has  gone  be- 
fore." ' 

Christianity  is,  according  to  this,  a  system  of  the 
distant  past.  It  was  effective  in  its  day,  for  "  the 
Christian  teaching  was  illumined  by  the  Sun  of 
Truth  :  the  Christian  civilization  was  the  best,"  ^  con- 
cedes Abdul  Baha.  But  now,  says  Remey,  "  Baha- 
ism is  not  one  of  many  phases  of  Universal  Truth, 
but  ^ke  Truthy  the  only  Living  Truth  to-day,  .  .  . 
the  only  source  of  Divine  Knowledge  to  mankind. 
.  .  .  Abdul  Baha's  word  is  the  Truth.  .  .  . 
There  are  those  who  will  say,  *  Have  we  not  Jesus  ? 
We  want  no  other.'  The  Revelation  of  Jesus  is  no 
longer  the  Point  of  Guidance  to  the  world.  We  are 
in  total  blindness  if  we  refuse  this  new  Revelation 
which  is  the  end  of  the  Revelations  of  the  past. 
.     .     .     All  the  teachings  of  the  past  are  past.     .    .    . 

*  Remey,  «*  Tract  on  the  Bahai  Movement,"  p.  8. 
a  "  Talks  in  Paris,"  p.  20. 


88  BAHAISM  AND  ITS  CLAIMS 

Only  that  which  is  revealed  by  the  Supreme  Pen, 
Baha  Ullah,  and  that  which  issues  from  the  Centre 
of  the  Covenant,  Abdul  Baha,  is  spiritual  food."  ^ 
Bahaism  in  proclaiming  thus  the  abrogation  of 
Christianity  is  emphatically  antichristian. 

III.  Bahaism  casts  Christ  from  His  throne  as  the 
unique  manifestation  of  God.  Bahaism  recognizes 
two  classes  of  prophets :  (i)  The  independent  prophets, 
who  were  lawgivers  and  founders  of  new  cycles.  Of 
this  class  were  Abraham,  Moses,  Christ,  Mohammed, 
the  Bab,  and  Baha.  (2)  The  others  are  dependent 
prophets,  who  are  as  *'  branches."  Such  were  Isaiah 
and  Daniel.  All  the  greater  prophets,  of  the  first 
class,  were  Manifestations  of  God.^  So  Bahaism 
continues  to  honour  Christ  as  the  Incarnate  Word, 
the  Spirit  of  God,  God  manifest  in  the  flesh.  At  the 
same  time  it  exalts  Baha  to  supreme  and  unique  dig- 
nity and  glory  above  Christ  and  all  prophets.  In 
order  to  understand  this  essential,  fundamental  doc- 
trine of  Bahaism,  we  must  know  its  doctrine  concern- 
ing God  and  His  Manifestation. 

The  teaching  of  Bahaism  regarding  God  is  hard  to 
grasp,  because  it  oscillates  between  Theism  and  Pan- 
theism. Myron  Phelps'  exposition  of  it  is  certainly 
pantheistic.^  Baha  Ullah  in  many  places  bears  out 
his  interpretation,   as,  for  example,  "  God  alone  is 

*Remey,  S.  IV.,  Dec.  31,  1913,  pp.  267-271. 

"  In  thus  regarding  the  prophets  as  divine,  Bahais  are  not  setters  forth 
of  strange  doctrine  in  Persia,  for  the  Ali  Allahis  (Nusaireyeh),  who  num- 
ber, possibly,  twice  as  many  as  the  Bahais  in  Persia,  have  the  same  doc- 
trine, and,  in  addition,  regard  the  Imam  Ali  and  others  as  divine  incarna- 
tions. »  Phelps,  "  Life  of  Abbas  Effendi." 


BAHAISM  AND  CHRISTIANITY  89 

the  one  Power  which  animates  and  dominates  all 
things,  which  are  but  manifestations  of  its  energy."  ^ 
In  subsequent  expositions,  as  in  "  Answered  Ques- 
tions," Abdul  Baha  repudiates  Pantheism,  and  so 
does  M.  Abul  Fazl  in  "  The  Brilliant  Proof."  Khei- 
ralla,  while  maintaining  that  Baha  taught  Theism, 
accused  Abdul  Baha  of  Pantheism.  In  "  The  Epistle 
to  the  Shah  "  Baha  simulates  a  monotheism  almost 
as  rigid  as  Islam  :  '*  We  bear  witness  that  there  is  no 
God  but  Him.  He  is  independent  of  the  worlds. 
No  one  hath  known  Him.  .  .  .  God  singly  and 
alone  abideth  in  His  own  place  which  is  holy,  above 
space  or  time,  mention  and  utterance,  sign,  descrip- 
tion, definition,  height  and  depth.  .  .  .  The  way 
is  closed  and  seeking  is  forbidden."  A  favourite  text 
is  that  of  the  Koran,  in  which  God  says :  "  I  was  a 
hid  treasure,  I  desired  to  be  known,  therefore  I 
created  the  world."  In  this  process  "  the  first  thing 
which  emanated  from  God  [eternally]  was  that  uni- 
versal reality  which  the  ancient  philosophers  termed 
the  *  First  Mind,*  and  which  the  people  of  Baha  call 
the  *  Primal  Will/  This  is  without  beginning  or  end, 
essentially  but  not  temporally  contingent,  and  with- 
out power  to  become  an  associate  with  God."  ^ 
The  Primal  Will,  Holy  Essence,  Word,  Spirit,  is  mani- 
fested in  perfect  men,  who  are  the  Great  Prophets. 
They  are  supreme,  holy,  sinless  souls,  godlike  in  their 

*  Baha's  "  Words  of  Wisdom,"  p.  6i.  Notwithstanding  these  repudi- 
ations of  Pantheism,  nearly  every  investigator  finds  it  at  the  basis  of  Bahai 
teaching. 

'  "  Answered  Questions,"  p.  23. 


90  BAHAISM  AND  ITS  CLAIMS 

attributes.  They  show  the  perfections  of  God.^  This 
reality  does  not  change,  but  the  garment  in  which  it  is 
clothed  is  different.  One  day  it  is  the  garment  of 
Abraham,  who  is  Zoroaster,  then  Moses,  Buddha, 
Krishna,  Christ,  Mohammed,  the  Bab,  and  Baha 
Ullah.^  Abul  Fazl  says  :  *'  All  the  prophets  are  re- 
spectively the  Manifestations  of  the  single  Reality 
and  one  Essence."  ^  The  **  Ikan  "  says  :  *'  All  are 
one,  as  the  sun  of  yesterday  and  to-day  are  one.  The 
sun  is  one,  the  dawning-points  of  the  sun  are  nu- 
merous. One  light,  many  lanterns."  *  *'  Baha  is 
the  same  light  in  a  new  lamp."  ^  Yet  there  are  dif- 
ferences in  degree.  Of  the  Bab,  Baha  says :  "  His 
rank  is  greater  than  all  the  prophets,  and  His  Mis- 
sion loftier  and  higher."  ^  But  he  is  merely  as  a 
forerunner  in  comparison  with  Baha.  Baha  is  su- 
perior to  all,  greater,  more  glorious.^  He  is  infal- 
lible, absolute,  universal.  "  All  the  prophets  were 
perfect  mirrors  of  God,  but  in  Baha^  in  some  sense^ 

1  Abdul  Baha  in  Mrs.  Grundy's  «♦  Ten  Days  in  Acca." 

^Ibid.,Y>'  ^i  •  "The  Blessed  Perfection  said  in  His  Tablets  that  once 
He  was  Abraham,  once  Moses,  once  Jesus,  once  Mohammed  and  once  the 
Bab.  Baha  Ullah  is  all  the  prophets,  no  matter  by  what  name  he  chooses 
to  call  himself." 

*"Bahai  Proofs,"  p.  209. 

*  Pages  14-15. 

6 "Answered  Questions,"  pp.  199-201.  Mr.  Sprague  says:  "The 
Bahai  Faith  teaches  that  the  Universal  Spirit,  which  is  God,  has  mani- 
fested itself  to  every  [race  at  some  time  or  other,  and  that  it  comes  again 
and  again,  like  the  spring,  to  make  all  things  new  "  ('*  A  Year  in  India,'' 
p.  viii). 

6"  Ikan,"  p.  175. 

'"  Bahai  Proofs,"  pp.  156-160.  At  the  time  of  Azal  there  was  a  whole 
"  galaxy  "  of  Manifestations.    Baha  wishes  to  stop  the  claimants,  so  he  de- 


BAHAISM  AND  CHEISTIAKITY  91 

the  Divine  Essence  is  manifested.^'  ^  **  All  preceding 
ones  are  inferior  to  him  :  all  subsequent  ones  are  to 
be  under  his  shadow."  ^  But  even  the  latter  are  not 
to  come  for  a  "  thousand  or  thousands  of  years,"  and 
perhaps  not  then,  for  the  "  Kitab-ul-Akdas  "  says : 
**  O  Pen,  write  and  inform  mankind  that  the  Mani- 
festations are  ended  by  this  luminous  and  effulgent 
Theophany." 

The  Manifestation  has  two  stations  :  **  One  is  the 
station  of  oneness  and  the  rank  of  absolute  Deity, 
the  second  station  is  one  of  temporal  conditions  and 
servitude.  If  the  manifestation  says,  *  Verily  I  am 
only  a  man  like  you,^  or  *  Verily,  I  am  God,'  each  is 
true  and  without  doubt."  The  "Tajallayat"  quotes 
the  Bab  as  saying  concerning  "  Him  whom  God 
shall  manifest"  ;  "Verily  he  shall  utter,  *I  am  God. 
There  is  no  God  but  Me,  the  Lord  of  all  things,  and 
all  besides  is  created  by  Me !  O  ye,  my  creatures, 
ye'  are  to  worship  Me.'  "  ^  In  Bahai  literature  such 
words  as  the  following  are  not  uncommon  :  '*  Baha 
Ullah  is  the  Lord  of  Hosts,  the  Heavenly  Father,  the 

Clares  that  none  is  to  be  expected  '«  for  a  thousand  or  thousands  of  years." 
Persia  has  had  numerous  incarnations,  so-called.  They  were  found  among 
the  Ismielis,  Assassins,  Ali-Allahis  and  all  the  Ghulat.  The  veiled  Prophet 
Mukanna,  Babak  and  many  pretenders  have  proclaimed  themselves  God. 
In  truth  Persia  never  lacks  for  an  incarnation  or  two.  One  of  these,  of  the 
Ali-Allahi  sect,  arrived  in  Tabriz  some  years  ago,  and  made  an  appointment 
to  visit  me  at  three  o'clock  P.  M.  My  somavar  was  set  to  boiling  and  I 
awaited  his  arrival.  But  he  failed  to  keep  his  engagement  because  the 
Governor-General,  the  Amir-i- Nizam,  heard  of  his  presence  in  the  city,  and 
this  God  fled,  forgetting  to  send  me  word  not  to  expect  him. 

1  "  Answered  Questions,"  pp.  129-131,  199-201. 

«  J6id.,  p.  184.  3  "  Ikan,"  pp.  123-127. 


92  BAHAISM  AND  ITS  CLAIMS 

Prince  of  Peace,  the  Glory  of  God/'  ^  *'  He  is  the 
framer  of  the  whole  Universe,  the  Cause  of  the  life  of 
the  world,  and  of  the  unity  and  harmony  of  the  crea- 
tures." ^  "  No  one  of  the  Manifestations  had  such 
great  power  of  influence  as  was  with  El-Baha." '  In 
passing,  it  may  be  noticed  how  litde  ground  for  such 
boasting  they  have.  How  great  in  comparison  was 
the  influence  of  Moses  as  leader  of  Israel,  emancipa- 
tor, lawgiver,  and  prophet  I  How  great  even  was  Mo- 
hammed's success  and  influence,  compared  with  what 
Baha  has  accomplished !  How  evidently  antichristian 
is  Bahaism  in  denying  that  Christ's  name  and  glory  are 
above  all,  and  that  to  Him  every  knee  should  bow  I 

IV.  Bahaism  wrongly  assumes  that  its  leader  is 
Christ  come  again.  There  is  confusion  about  this 
claim,  for  some  Bahais  represent  Baha  to  be  Christ, 
and  others  make  Abdul  Baha  Abbas  to  be  Christ 
come  the  second  time.  Confusion  also  arises  from 
the  fact  that  Baha  is  set  forth  as  the  Manifestation  of 
all  the  "promised  ones."  He  is  set  forth  as  the 
Messiah  for  the  Jews,  God  the  Father,  the  Word, 
and  the  Spirit  for  the  Christians,  Aurora  or  Shah 
Bahram  for  the  Zoroastrians,  the  fifth  Buddha  for 
Buddhists,  reincarnated  Krishna  for  Brahmans,  the 
Mahdi  or  the  twelfth  Imam  or  Husain  for  the 
Moslems.*     "  All  are  realized  in  the  coming  of  Baha 

»  Asad  Ullah,  "  The  School  of  the  Prophets,"  p.  109. 

2  Mrs.  Brittingham,  «  The  Revelation  of  Baha  Ullah,"  p.  32. 

»  S.  IV.,  Jan.  19,  1914,  p.  283. 

*  "  The  Revelation  of  Baha  Ullah,"  p.  24.  Similarly  Gulam  Ahmad 
Quadiani  of  India  claimed  to  be  Christ  come  again  as  well  as  Mohammed 
and  the  Mahdi  and  also,  for  the  Hindus,  a  new  avatar  or  incarnation. 


BAHAISM  AND  CHRISTIANITY  93 

Ullah."  ^  In  accord  with  this,  Baha  declared  in  his 
"  Epistle  to  the  Pope  "  :  "  Consider  those  who  turned 
away  from  the  Spirit  [Christ]  when  He  came  to  them. 
Verily  He  hath  come  from  heaven  as  He  came  the 
first  time.  Beware  lest  ye  oppose  Him  as  the  Phari- 
sees opposed  Him.  Verily  the  Spirit  of  Truth  has 
come  to  guide  you  into  all  truth.  He  hath  come 
from  the  Heaven  of  Preexistence.'*  "Baha,"  says 
the  editor  of  the  Star  of  the  West,  "  is  the  fulfillment 
of  the  promise  of  the  *  second  coming '  with  a  new 
name  (Rev.  iii.  11-13)."  ^ 

It  must  be  remembered  that  Bahaism,  chameleon- 
like, takes  on  a  different  aspect  according  to  the 
environment  of  its  adherents.  In  Persia  its  creed  is 
different  from  that  of  America  in  regard  to  the  "  re- 
turn." For  the  most  part  American  Bahais  re- 
gard Baha  as  God  the  Father,  and  Abdul  Baha 
Abbas  as  the  Son  of  God,  Jesus  Christ.  After  the 
quarrel  and  schism  following  the  death  of  Baha 
(1892),  Abbas  became  very  wary  of  assuming  titles 
and  dignities,  lest  he  give  a  handle  to  his  opponents 
to  accuse  him  of  claiming  to  be  a  "  Manifestation." 
So  he  assumed  the  tide  Abd-ul-Baha,  the  "  servant  of 
Baha,"  which  his  followers  translate  **  Servant  of 
God."  He  also  calls  himself  the  "  Centre  of  the 
Covenant."  Baha  had  entitled  him  the  "  Greatest 
Branch  of  God  "  (Zech.  vi.  12)  and  the  "  Mystery  of 
God "  (i  Tim.  iii.   16).      He  was  commonly  called 

»  C.  M.  Remey's  tract,  "  The  Covenant,"  pp.  14-15 ;  Kheiralla's  "  Baha 
Ullah,"  p.  533,  and  «« Lawh-ul-Akdas,"  translated  in  S,  W.,  Vol.  IV,p.  15. 
*  S.  JV,,  March  21,  1913,  p.  13. 


94  BAHAISM  AND  ITS  CLAIMS 

"  Agha,"  an  equivalent  in  Persia  of  Effendi  or  Mister, 
but  his  followers  translate  it  *'  Master/'  and  put  into 
it  the  full  New  Testament  significance.  Undoubtedly- 
Western  Bahais  worship  Abdul  Baha  as  Jesus  Christ 
the  Master  come  again.  In  spite  of  all  disavowals 
and  beclouding  by  words,  their  faith  is  plain. 
Getsinger,  a  leader  and  missionary,  says  :  **  Abbas  is 
heir  and  Master  of  the  Kingdom  :  he  was  on  earth 
1,900  years  ago  as  the  Nazarene."  Mrs.  Corinne 
True  says  :  "  If  this  is  not  the  resurrection  of  the 
pure  Spirit  of  the  Nazarene  of  1,900  years  ago,  then 
we  need  not  look  elsewhere."  ^  Mr.  Anton  Hadad 
says :  **  The  Master,  Abbas  EfEendi,  the  Lord  of  the 
Kingdom,  is  the  one  who  was  to  renew  and  drink 
the  cup  with  his  disciples  in  the  Kingdom  of  the 
Father,  the  one  who  taught  the  world  to  pray,  *  Thy 
kingdom  come,'  "  i.  ^.,  Jesus  Christ.^  Chase  says  : 
**  He  has  come  again  in  the  Kingdom  of  his  Father."  ^ 
Mrs.  Brittingham,  on  pilgrimage  to  Acca,  writes :  **  I 
have  seen  the  King  in  his  beauty,  the  Master  is  here 
and  we  need  not  look  for  another.  This  is  the  return 
of  the  Lion  of  the  tribe  of  Judah,  of  the  Lamb  that 
once  was  slain  ; — the  Glory  of  God  and  the  Glory 
of  the  Lamb." ' 

Emphasizing  the  side  of  his  divinity,  we  have  such 
declarations  as  these :  M.  Haydar  Ali  taught  Mrs. 
Goodall,  "  God  is  not  realized  except  through  His 
Manifestations.     Now  you  have  recognized  Him  and 

'  «  Notes  at  Acca,"  p.  24.  2  «  a  Message  from  Acca." 

'  "  Before  Abraham  was,  I  am,"  p.  46, 
*  "  The  Revelation,"  etc.,  p.  25, 


BAHAISM  AND  OHEISTIANITY  96 

have  come  to  see  Him,"  *  /.  e,,  Abdul  Baha  (1908). 
M.  Asad  Ullah  gave  instructions  (1914) :  "This 
world  has  an  owner,  and  Abdul  Baha  owns  the  world 
and  all  that  is  in  it."  ^  "  He  is  the  Son  of  God  "  ^— 
the  only  Door,  "  the  Lord  of  Mankind."  *  A  sup- 
plication from  Persia,  given  out  for  publication, 
says  :  "  O  I  Abdul  Baha !  Forgiver  of  sins,  merciful, 
bountiful,  compassionate  !  How  can  a  sinner  like 
me  reach  Thee  ?  Thou  art  through  all  the  Forgiver 
of  Sins." "" 

But  there  is  an  interpretation  to  all  this  for  "  those 
of  understanding."  Bahais  reject  metempsychosis, 
but  they  have  a  doctrine  of  "  Return,"  which  must 
be  borne  in  mind.  This  principle  is  expressed  by 
Phelps  as  follows :  "  When  a  character  with  which 
we  are  familiar  as  possessed  by  some  individual  of 
the  past,  reappears  in  another  individual  of  the  pres- 
ent, we  say  that  the  former  has  returned."  ^  Baha 
states  it  thus  :  "  In  every  succeeding  Manifestation 
those  souls  who  exceed  all  in  faith,  assurance,  and 
self-denial  can  be  declared  to  be  the  return  of  the 
former  persons  who  attained  to  these  states  in  the 
preceding  Manifestation.  For  that  which  appeared 
from  the  former  servants  became  manifest  in  the 
subsequent  ones."  ^    Their  classic  illustration  of  this 

*  "  Daily  Lessons,"  p.  61. 

a  "  Flowers  from  Rose  Garden,"  p.  5 ;  also,  Dealy,  «  Dawn  of  Knowl- 
edge," Chap.  IV. 
3  Asad  Ullah,  "  Sacred  Mysteries,"  pp.  74,  85. 

*  "  Bahai  Proofs,"  p.  121 ;  S.  W.,  Jan.  19,  1914,  p.  288. 

*  "  A  Heavenly  Vista,"  p.  12. 

«  "  Life  of  Abbas  Eflfendi,"  p.  197.  »  i«  Ikan,"  p.  113. 


96  BAHAISM  AND  ITS  CLAIMS 

is  John  the  Baptist.  Abdul  Baha  says :  **  Christ  said 
that  John  the  Baptist  was  Elijah.  The  same  perfec- 
tions which  were  in  Elijah  existed  in  John,  and  were 
exactly  realized  in  him.  Not  the  essence  but  the 
qualities  are  regarded.  As  the  flower  of  last  year  has 
returned,  so  this  person,  John,  was  a  manifestation  of 
the  bounty,  perfections,  the  character,  the  qualities, 
and  the  virtues  of  Elias.  John  said,  *  I  am  not 
Elias ' — not  his  substance  and  individuality."  ^ 
Remey  clearly  states  the  idea:  "The  return  of  a 
prophet  does  not  refer  to  the  return  to  this  world  of 
a  personality.  It  refers  to  the  return  in  another 
personality  of  the  impersonal  Spirit,  the  Word  or 
Spirit  of  God,  which  spoke  through  the  prophets  in 
the  past.  .  .  .  People  are  mistakenly  looking 
for  the  personal  individual  return  of  their  own  spe- 
cial prophet."  ^  In  accordance  with  this  theory  o! 
the  "  Return,"  Abdul  Baha  wrote  to  the  Bahai  Coun- 
cil of  New  York:  "I  am  not  Christ;  I  am  not 
eternal."  ^  To  Mrs.  Grundy  he  said :  "  Some  call 
me  Christ ;  it  is  imagination."  *  Yet  the  final  word 
of  his  missionary,  Mr.  Remey,  is  :  **  The  same  Christ 
which  was  in  Jesus  is  again  manifest  in  the  Bahai 
Revelation.  The  real  Christians  are  those  who  rec- 
ognize the  New  Covenant  to  be  the  return  of  the 
same  Christ, — the  Word  of  God."  ®  In  like  manner 
this  usurper  of  Christ's  name  is  proclaimed  to  be 

^  "  Answered  Questions,"  p.  152. 

'  "  The  Bahai  Movement,"  p.  39. 

8  Phelps,  p.  99.  *  «  Ten  Days  in  the  Light  of  Acca.** 

»  S,  IV.,  Dec.  31,  1913,  p.  269. 


BAHAISM  Amy  CHEISTIANITY  97 

"  the  expected   one,"  the  "  desire  of  all  nations " 
under  other  names  to  the  various  religions. 

V.  Bahaism  deals  with  the  prophecies  of  the 
Bible  in  a  manner  derogatory  to  the  glory  of  the 
Lord  Jesus  Christ  and  His  Kingdom.  Bahaism  as- 
serts that  "  the  promises  and  prophecies  given  in  the 
Holy  Scriptures  have  been  fulfilled  by  the  appear- 
ance of  the  Prince  of  the  Universe,  the  great  Baba 
Ullah  and  of  Abdul  Baha."  ^  A  volume  would  be 
necessary  to  review  their  treatment  of  the  prophecies. 
They  quote  a  multitude  of  verses  without  proof  that 
their  applications  are  valid.  The  "  messenger  "  and 
"  Elijah  "  of  the  Book  of  Malachi  are  declared  to  be 
the  Bab.^  He  is  also  the  Angel  with  the  sound  of 
the  trumpet  (Rev.  iv.  i)  and  his  cycle  is  the  "  First 
Resurrection."  Baha  is  declared  to  be  the  fulfill- 
ment of  Isaiah's  prophecies.  Of  chapter  ix.  i-6, 
"unto  us  a  child  is  bom,  .  .  .  the  Prince  of 
Peace,"  Dealy  says :  "  Many  misguided  people 
have  referred  this  to  Jesus  Christ."  ^  In  verse  i, 
"  Galilee  of  the  nations,"  land  of  Zebulun  and  Naph- 
tali,  is  made  to  mean  Acca  (Acre  in  Syria)  where 
Baha  lived  in  exile,  and  not  the  region  of  Christ's 
ministry,  contradicting  Matthew  iv.  13-16.  By  a 
great  stretch  of  imagination  Acca  *  becomes  Jerusa- 

1  M.  Asad  Ullah  in  M.  H.  Dreyfus's  "  Universal  Religion,"  p.  63. 

*  Mai.  iii.  i ;  iv.  5-6.  See  Dealy,  "  The  Dawn  of  Knowledge,"  pp. 
13-15.  »  /did.,  pp.  25,  30. 

*  Dealy  says  :  "  To  quote  all  the  passages  of  Scripture  referring  to  Acca 
would  necessitate  reading  a  great  portion  of  the  Bible.  They  identify 
Accho  with  Acca  (Acre).  Even  if  this  were  so,  Accho  was  not  in  the 
land  of  Naphtali  and  Zebulun,  but  in  Asher.  Napoleon's  siege  of  Acre  is 
called  <  the  abomination  of  desolation,  standing  in  the  holy  place '  "  (p.  40). 


98  BAHAISM  AND  ITS  CLAIMS 

lem,  "the  city  of  the  great  king  "  (Ps.  xlviii.  12),  and 
Mount  Carmel  becomes  Mount  Zion,  and  Isaiah  ii.  3 
refers  to  them,  "  for  out  of  Zion  shall  go  forth  the 
law  and  the  word  of  the  Lord  from  Jerusalem." 
Even  "the  root  out  of  Jesse "^  and  the  millennial 
peace  are  only  partially  referred  to  Christ.  They 
find  the  real  fulfillment  in  Baha  Ullah,  whom  they 
imagine  to  be  descended  from  Abraham,  through  an 
imaginary  descendant  of  his  named  Jesse.^  The  new 
covenant  and  the  law  written  on  the  heart  is  again 
the  Bahai  dispensation,  contrary  to  Hebrews  viii. 
8,  10,  16.  When  Baha  as  a  prisoner  in  chains  rode 
into  Acca  seated  on  an  ass,  he  fulfilled  Zechariah  ix.  9.* 
I  attended  a  Bahai  meeting  in  the  Masonic  Temple 
in  Chicago.  The  leader  read  the  following  verses 
as  all  fulfilled  in  Bahaism.'*  The  "son  of  man" 
(Dan.  vii.)  was  Abdul  Baha,  and  the  "Ancient  of 
Days,"  Baha.  The  question  of  Proverbs  xxx.  3, 
"  What  is  his  name  and  what  his  son's  name  ?  "  was 
answered,  Baha  and  Abdul  Baha ;  similarly  in  Psalms 
Ixxii.  and  ii.,  "The  King"  and  the  "King's  Son." 
The  "Branch"  (Zech.  vi.  12-13)  who  shall  build  the 
temple  was  again  Abdul  Baha,  and  the  latter  is 
specially  urgent  that  the  Bahai  Temple  in  Chicago 
should  be  built  in  his  day,  so  that  the  prophecy  may 
appear  to  be  fulfilled.  The  dates  in  Daniel  are 
juggled  with.  For  example,  Abdul  Baha  explains 
Daniel  viii.  by  taking  the  solar  year.     He  calculates  * 

1  Isa.  xi.  i-io.  *  "  Answered  Questions,"  pp.  72-75. 

3  Kheiralla,  p.  419.  *Dealy,  pp.  31-32,  44. 

^  "  Answered  Questions,"  pp.  50-52. 


BAHAISM  AND  CHEISTIANITY  99 

that  the  2,300  days  were  completed  at  the  Bab's 
manifestation  in  1844.  In  Daniel  xii.  6  the  lunar  ^ 
year  is  resorted  to,  and  the  forty-two  months  (1,260 
years)  are  dated  from  the  hegira  of  Mohammed,  but 
Daniel  xii.  11  does  not  come  exactly  right,  so  the 
terminus  a  quo  is  made  to  be  the  proclamation  of 
the  prophethood  of  Mohammed,  three  years  after 
his  mission,  which  was  ten  years  before  the  hegira. 
By  this  means  the  date  of  Baha's  manifestation  (1863) 
is  reached.  In  connection  with  Daniel  xii.  and 
Revelation  xi.  we  have  the  starding  information,  so 
contradictory  to  history,  that  "in  the  beginning  of 
the  seventh  century  after  Christ,  when  Jerusalem 
was  conquered,  the  Holy  of  Holies  was  outwardly 
preserved,  that  is  to  say,  the  house  which  Solomon 
built.  The  Holy  of  Holies  was  preserved,  guarded, 
and  respected."  ^  On  this  alleged  fact  Abdul  Baha 
founds  an  argument.^  Prophecies  referring  to  the 
glory  of  God  or  of  the  Father  are  applied  to  Baha, 
because  his  title  means  "  glory  of  God."  The  Bab, 
according  to  the  custom  in  Persia,  gave  many  high- 
sounding  titles.  Baha's  rival  was  called  "  The  Dawn 
of  the  Eternal."  Voliva,  the  successor  of  Dowie, 
might  assume  some  fitting  title  and  claim  to  fulfill 
the  prophecies.  He  has  a  good  foundation  for  inter- 
pretation, he  does  really  live  in  Zion  City  (Illinois). 


1  Kheiralla  (pp.  412,  480-483)  also  skips  from  lunar  to  solar  year  and 
back,  to  make  the  dates  tally. 

•"'Answered  Questions,"  pp.  54-55.  See  Milman's  "  Gibbon,"  Vol.  II, 
p.  433.     "  The  Emperor  Hadrian's  plowshare  levelled  the  temple  area." 

*"  Answered  Questions,"  pp.  54-55. 


100  BAHAISM  AND  ITS  CLAIMS 

Our  Bahais  further  tell  us  that  the  "New  Jerusalem," 
the  new  heaven  and  the  new  earth,  mean  the  new 
dispensation,  the  new  laws  of  Baha.  This  is  now 
"the  day  of  God,"  "the  day  of  judgment,"  "the 
kingdom  of  God,"  "  the  second  resurrection."  ^  The 
parable  of  the  vineyard  is  a  favourite  proof  text.  It 
says  that  the  Lord  of  the  vineyard  will  come  himself 
and  will  utterly  destroy  the  wicked  husbandmen. 
This,  they  say,  is  a  real  coming  of  the  Father,  even 
as  the  Son  came.  In  that  case  the  destroying  must 
be  real,  and  we  should  expect  that  Baha  would  have 
destroyed  the  religious  leaders  of  Mecca  or  Kerbela, 
Jerusalem  or  Rome.  "  No,"  says  the  Bahai,  "  the 
destroying  is  figurative,  and  means  simply  the  ab- 
rogation of  their  authority."  Well,  if  he  escapes  to 
a  figurative  interpretation,  we  too  can  interpret  the 
coming  of  the  Lord  of  the  Vineyard  as  his  visitation 
on  Jerusalem  in  the  time  of  Titus. 

Baha  Ullah's  method  of  interpretation  and  adapta- 
tion of  prophecies  is  best  seen  in  his  "  Ikan."  In  it 
he  interprets  at  length  Matthew  xxiv.^  In  brief  it  is 
as  follows:  "After  the  tribulation  of  those  days" 
means  times  of  difficulty  in  understanding  God's 
word  and  attaining  divine  knowledge ;  "  the  sun 
shall  be  darkened  and  the  moon  cease  to  give  light," 
that  is  the  teachings  and  the  ordinances  of  the  pre- 
ceding dispensation  shall  lose  their  influence  and 
efficiency.  "  The  stars  shall  fall,"  etc.,  means  the 
divines  shall  fall  from  the  knowledge  of  religion,  and 

^ «'  Bahai  Proofs,"  p.  140.  "  All  in  their  graves  arose  spiritually  at  his 
call,  for  service  in  his  cause."  'Pages  17-67. 


BAHAISM  AND  CHEISTIANlt¥      ''  '  Wl 

the  powers  of  science  and  religion  shall  be  shaken. 
Because  of  the  absence  of  the  Son  of  Divine  Beauty, 
the  moon  of  knowledge,  and  the  stars  of  intuitive 
wisdom,  "  all  the  tribes  of  the  earth  shall  mourn." 
"They  shall  see  the  Son  of  Man  coming  in  the 
clouds  of  heaven,"  that  is  Baha  Ullah  shall  appear 
from  the  heaven  of  the  Supreme  Will,  outwardly 
from  his  mother's  womb.  "  In  the  clouds  "  means 
in  doubts  which  are  caused  by  the  human  limitations 
of  the  Manifestation,  eating,  drinking,  marrying,  etc. 
"  And  he  shall  send  his  angels,"  the  spiritual  be- 
lievers sent  as  preachers  of  Baha.  The  separation 
of  the  sheep  from  the  goats,  as  we  learn  subse- 
quently, means  the  schism  at  the  death  of  Baha, 
when  the  violators,  the  brothers  of  Abdul  Baha  and 
their  adherents,  were  exscinded.^  Even  granting  an 
allegorical  interpretation  of  Christ's  words,  only  a 
stretch  of  imagination  can  find  any  reference  to 
Baha. 

It  should  be  borne  in  mind  that  Oriental  Bahai 
writers  have  read  Keith  on  Prophecy  in  Persian  and 
the  publications  of  the  Mission  Press  at  Beirut. 
Abdul  Baha  said  to  Dr.  H.  H.  Jessup,  '*  I  am  familiar 
with  the  books  of  your  press."  ^     M.  Abul  Fazl  re- 

1  Doctor  Potter  of  Teheran  says  ("Missions  and  Modern  Hist,"  by 
R.  E.  Speer,  p.  162):  "Their  fanciful  interpretations  of  plain  Scripture 
declarations  renders  it  difficult  to  make  any  impression  on  them  with 
proof  texts  from  the  Bible.  They  reply,  '  Yes,  but  we  must  break  open 
the  word  and  extract  its  meaning.' "  This,  says  Doctor  Holmes,  "  is  often 
directly  at  variance  with  its  apparent  meaning,  but  this  only  displays  more 
clearly  the  divine  insight  of  their  teacher,  that  he  is  able  to  recognize 
words  no  one  else  can  understand." 

2  The  Outlook  (New  York),  1901,  June,  p.  451. 


102  BAHAISM  AND  ITS  CLAIMS 

fers  to  and  quotes  them.  Writers  in  English  (as 
Kheiralla,  Remey,  Dealy,  and  Brittingham)  refer  to 
Miller,  Cummings,  Seiss,  Guinness,  and  others.  Yet 
with  all  their  familiarity  with  apocalyptic  literature, 
they  make  an  exceedingly  weak  presentation.  Their 
claims  are  so  baseless  as  to  require  no  refutation. 
They  are  a  mass  of  unfounded  assertions  and  as- 
sumptions,— vain,  bold,  and  brazen.  We  may  admit 
the  declarations  of  Baha  and  Abul  Fazl,  which  are 
but  trite  principles  of  hermeneutics,  that  figurative 
and  allegorical  language  abounds  in  the  Scriptures, 
that  many  meanings  are  **  sealed  "  till  after  their  ful- 
fillment, that  the  prophecies  of  the  Old  Testament 
were  only  partially  fulfilled  at  Christ's  first  coming. 
But  their  inference  does  not  follow.  There  is  noth- 
ing to  prove  the  assertions  that  the  prophecies  were 
fulfilled  in  the  Bab  and  Baha.  They  furnish  no 
scintilla  of  evidence.  For  example,  "the  govern- 
ment shall  be  upon  his  shoulders."  Was  this  ful- 
filled in  Baha  ?  He  came  and  went ;  the  nations  and 
their  rulers  from  1817  to  1892  were  neither  literally 
nor  figuratively  under  his  sway.  He  did  not  nor 
does  he  rule  over  the  nations.  He  did  not  reign  in 
Mount  Zion  nor  in  Jerusalem.  Jerusalem  did  not 
cease  to  be  trodden  down  of  the  Gentiles.  Abun- 
dance of  peace  did  not  attend  him,  but  great  wars. 
The  signs  of  Christ's  Second  Advent  have  not  been 
fulfilled  in  Baha,  either  actually  or  metaphorically.^ 
As  well  may  Ahmad  Quadiani  or  Dowie  assert  their 

*  In  one  particular,  no  doubt,  Baha  has  fulfilled  prophecy.     At  least  the 
Azalis  say  that  he  came  "  as  a  thief"  and  stole  the  succession  from  Azal. 


BAHAISM  AND  CHEISTIANITY)  103 

pretensions.  Baha's  claim  is  antichristian.  The  day 
of  Christ's  power  through  the  Holy  Spirit  has  not 
passed.  It  is  still  His  day.  The  knowledge  of 
Christ  is  yet  more  covering  the  earth.  Men  of 
diverse  races  and  religions  in  Asia,  Africa,  and  the 
isles  of  the  seas  are  being  joined  in  the  common  faith 
and  fellowship  of  Jesus  Christ  as  Saviour  of  Men. 
There  are  more  Christians  in  Korea  than  Bahais  in 
Persia.  More  Jews  have  become  Christian  since 
Baha  was  born  than  have  become  Bahais  from  all 
races  and  religions  outside  of  Persia.  Christ  still 
goes  forth  conquering  and  to  conquer. 

VI.  Bahaism,  in  its  treatment  of  Jesus  Christ  as  a 
man  in  His  earthly  life,  belittles  Him  by  both  its 
denials  and  its  affirmations.  Of  His  temptation  it 
says,  **  the  devil  signifies  the  human  nature  of  Christ, 
through  which  He  was  tempted."  His  miracles  of 
healing  are  denied.^  Baha  and  Abul  Fazl  admit  the 
possibility  of  miracles,  but  deny  their  evidential 
value,^  but  Abdul  Baha  denies  their  reality.  He 
says  :  "  The  miracles  of  Christ  were  spiritual  teach- 
ings, not  literal "  deeds.*  The  raising  of  the  dead 
means  that  the  dead  (in  sin)  are  blessed  with  spiri- 
tual life.*  By  blindness  (John  ix.)  is  meant  ignorance 
and  error  ;  by  sight,  knowledge  and  guidance.^  The 
spittle  coming  from  Christ  was  the  meaning  of  His 
words,  the  clay  was  the  expression  He  used  in  accord- 
ance with  their  understanding.^    At  the  crucifixion 

1  "  New  Hist.,"  p.  321.  2  a  Bahai  Proofs,"  pp.  190,  204-207. 

»  Mrs.  Grundy,  p.  13.  *  "Answered  Questions,"  pp.  115-118. 

»  «  Bahai  Proofs,"  p.  232.      «  M.  L.  Lucas, "  My  Visit  to  Acca,"  p.  ao. 


104  BAHAISM  AND  ITS  CLAIMS 

darkness  did  not  prevail,  nor  the  earthquake,  nor 
was  the  vail  of  the  temple  rent  in  twain/  The 
crucifixion  was  not  an  atoning  sacrifice ;  Christ 
quaffed  the  cup  of  martyrdom  '*to  cultivate  and 
educate  us."  ^  The  washing  away  of  sins  by  Christ 
was  not  by  His  blood,  but  was  by  the  practice  of  His 
teachings."  ^  Christ  did  not  rise  from  the  dead. 
"  Resurrection  of  the  body  is  an  unintelligible  matter 
contrary  to  natural  laws."  *  The  body,  which 
signifies  His  word,  arose  when  faith  in  His  cause  re- 
vived in  the  minds  of  the  disciples  after  three  days.* 
Christ's  real  resurrection  was  the  coming  of  Mo- 
hammed. "  Christ  by  saying  that  He  would  be  three 
days  in  the  heart  of  the  earth  meant  that  He  would  ap- 
pear in  the  third  cycle.  The  Christian  was  one,  the 
Mohammedan  the  second,  and  that  of  Baha  the  third." 
*'  The  ascension  of  Christ  with  an  elemental  body  is 
contrary  to  science."  He  ascended  in  the  same 
sense  as  Baha  ascended,  viz.,  departed  to  the  other 
world.  Thus  Bahaism  denies  the  miracles,®  atone- 
ment, resurrection,  and  ascension  of  Christ. 

A  section  of  the  **  Tarikh-i-Jadid  "Ms  devoted  to 


1  "  Answered  Questions,"  p.  45.  2  5,  ^.^  April  9,  19 13,  p.  40. 

'  Ibn  Abhar.  Thornton  Chase  says  :  "  Christianity  stands  condemned 
because  it  refuses  to  reject  miracles  and  the  blood  atonement  and  will  not 
confine  itself  to  the  precepts  of  Jesus  "  ("  Bahai  Revelation,"  p.  158). 

*  "  Bahai  Proofs,"  p.  155. 

6  •«  Tablets  of  Abdul  Baha,"  Vol.  I,  p.  192;  "  Answered  Questions,"  pp. 
120-121. 

•  Yet  Baha  informs  us  that  "  copper  in  seventy  years  becomes  gold  in 
its  mine  if  it  be  protected  from  a  superabundance  of  moisture"  ("Ikan," 
p.  III).  »«  New  Hist." 


BAHAISM  AND  OHEISTIANITY  105 

the  denial  and  refutation  of  miracles.  A  blind  man  in 
Teheran  sent  to  Baha  praying  that  his  eyes  might  be 
opened.  He  received  answer  that  it  was  for  the 
glory  of  God  that  he  remain  blind.  The  Bab,  at  his 
examination  in  Tabriz,  was  asked  to  restore  the  sick 
Mohammed  Shah  to  health.  He  replied :  '*  It  is  not 
in  my  power,  but  I  can  write  two  thousand  verses  a 
day.  Who  else  can  do  that  ?  "  He  thus  appealed 
not  simply  to  the  quality  of  his  poetry  but  to  its 
quantity  as  a  proof  of  his  manifestation.  In  like 
manner,  Manes,  in  old  times,  painted  pictures  in  his 
"  revelations  "  and  appealed  to  them  as  proof  of  his 
inspiration.  While  denying  miracles,  Bahais  lay 
much  stress,  as  we  have  seen,  on  minute  fulfillments 
of  prophecies. 

Bahaism  belittles  the  life  and  work  of  Jesus  in  in- 
stituting comparisons  between  Christ  and  Baha 
derogatory  to  the  former.  Baha  says  :  "It  is  not 
meet  ...  to  repeat  the  error  of  seeking  help  of 
.  .  .  the  Son  Jesus.  Let  thy  satisfaction  be  in  my- 
self." Abdul  Baha  says  :  '*  The  difference  between 
Baha  and  Christ  is  that  between  the  sun  and  moon. 
The  light  of  the  sun  [Baha]  subsists  in  itself  while 
the  moon  gets  light  from  the  Sun."  "  All  the  teach- 
ings of  Christ  will  not  exceed  ten  pages.^  Those  of 
the  Blessed  Perfection  exceed  sixty  or  seventy 
volumes.  Christ's  instructions  refer  to  individuals. 
Those  of  the  Blessed  Perfection  are  for  all  nations, 
although  they  apply  as  well  to  all  individuals.  The 
instructions  of  Christ  were  heard  by  but  few  persons ; 

»  "  Wintcrburn's  Table  Talks,"  pp.  19-20. 


106  BAHAISM  AKD  ITS  CLAIMS 

there  were  eleven  who  believed,  although  Christians 
say  there  were  one  hundred  and  twenty.  The  teach- 
ings of  the  Blessed  Perfection  were  spread  through- 
out the  world  during  his  lifetime.  The  reputation  of 
Christ  did  not  extend  from  Nazareth  to  Acca  [22 
miles]  ;  the  reputation  of  the  Blessed  Perfection  ex- 
tended throughout  the  world.  Jesus  Christ  did  not 
send  a  letter  even  to  a  village  chief ;  the  Blessed 
Perfection  sent  letters  to  all  the  kings  of  the  earth."  ^ 
Notice  how  he  repeats  ad  7iauseam  the  title  for  Baha, 
but  uses  no  title  for  the  Lord  Jesus  Christ,  though  the 
Moslems  invariably  do  use  a  title  in  speaking  of  the 
latter. 

There  is  an  evident  effort  on  the  part  of  Kheiralla 
and  Abul  Fazl  to  minimize  the  proofs  regarding 
Christ  from  prophecy,  miracles,  and  history,  with 
the  idea  thereby  of  magnifying  the  proof  for  Baha 
in  contrast.  For  example,  "  The  Gospels  contain 
only  a  few  pages  of  the  true  Words  of  God.  Christ's 
teachings  were  not  written  in  the  original  language 
nor  written  in  His  day.  His  power  was  slow  in  prov- 
ing effective,  and  many  even  denied  His  existence."  ^ 
"  Even  Peter  denied  Him,  but  Baha  Ullah  has  edu- 
cated thousands  of  souls,  faithful  under  the  menace 
of  the  sword."  ^  In  explaining  the  progress  of  Baha- 
ism  among  the  Jews  and  Zoroastrians,  Abul  Fazl 
says :  "  Christians  could  not  convert  even  one  Jew 
or  Zoroastrian  except  by  force  or  compulsion."  He 
ignores  the  fact  that  millions  of  Persians  had  been 

»  "  Bahai  Proofs,"  p.  231. 

3  «  Bahai  Proofs,"  p.  265. 


BAHAISM  AND  CHRISTIANITY  107 

converted  to  Christ  from  Zoroaster  before  the  sword 
of  Islam  smote  Persia.  This  belittling  of  Christ — 
His  life  and  work  and  influence — shows  that  a  spirit 
antagonistic  to  Christ  really  animates  the  Bahai 
leaders,  in  spite  of  their  professions  to  the  contrary. 


Bahaism  and  Christianity 

[Continued) 


Mrs.  Goodall : — "  Is  it  necessary  to  arise  to  say  the  midnight 
prayers  and  to  make  ablution  before  them  ?  " 

Abdul  Baha  : — "  Ablution  is  only  for  obligatory  prayers  three 
times  a  day." — *'  Daily  Lessons,^*  p.  y^. 

Abdul  Baha  restores  man  to  his  state  a  little  lower  than  the 
angels.  .  .  .  On  this  occasion  we  newcomers  were  pre- 
sented with  a  Bahai  stone  marked  with  Baha  Ullah's  name.  Such 
objects  contain  a  spiritual  influence  .  .  .  actually  retain  and 
set  free  something  of  the  holy  man*s  personality.  ...  At 
my  request,  Abdul  Baha  graciously  took  back  the  stone  I  had  re- 
ceived and  returned  it  with  a  blessing  for  my  baby  girl,  who  thus, 
as  it  were,  accompanied  us  on  our  pilgrimage  and  received  its 
benefit. — Horace  Holley  at  Thonon.  His  "  The  Modern  Social  Re- 
ligion,^*  p,  2i6. 


V 

BAHAISM  AND  CHRISTIANITY 

{Continued^ 

VII.  Bakaism  teaches  another  way  of  salvation. 
Man's  origin  and  destiny  were  formerly  points  of 
doubt  in  Bahai  teaching,  but  the  muddy  mixture  has 
settled  enough  to  give  us  a  clearer  view,  at  least  as 
regards  Western  Bahaism,  though  pantheistic  notions 
still  prevail.  Abdul  Baha  teaches  that  matter  is 
eternal,  self-existent,  and  fills  all  space.^  "  God  always 
had  a  creation  ;  the  universe  has  neither  beginning 
nor  end."  ^  "  Creation  out  of  nothing  is  unthinkable. 
Separate  entities  come  into  being  through  the  oper- 
ation of  God — are  the  perceptible  manifestations  of 
Him."  "There are  four  degrees  of  spirit  concerned 
with  evolutionary  growth :  The  mineral  spirit,  the 
vegetable,  the  animal,  and  the  human.  The  mineral 
spirit  contains  the  latent  principle  of  life."  *  Yet 
man^s  origin  is  not  from  the  animals.'*  "  Species  is 
fixed  ;  man  was  developed  gradually  as  a  distinct 
species."  ^    The  spirit  of  man  emanates  from  God  as 

« Phelps'  «  Life  of  Abbas  Effendi,"  p.  69. 

>«*  Answered  Questions,"  pp.  209,  238, 317  ;  .S".  W.^  June  5, 1913,  p.  90. 
8  Phelps,  p.  116. 

*  "  Answered  Questions,"  p.  209.  6  lbid.<t  p.  213. 

Ill 


112  BAHAISM  AND  ITS  CLAIMS 

an  action  from  an  actor,  a  writing  from  a  writer — a, 
manifestation  of  the  Divine  but  not  a  division  from 
it.  Sin  arises  from  the  physical  qualities,  from  the 
physical  nature  which  we  derive  from  Adam.  Evil 
is  really  non-existent ;  it  is  simply  lack  of  good 
qualities.  There  is  no  Satan.^  The  "  Genii  "  G^^s) 
of  the  Koran  are  evil  passions  in  man ;  demons  are 
the  spirits  of  bad  men. 

As  to  the  doctrine  of  personal  immortality,  there 
has  been  much  confusion  of  thought.  Some  have 
understood  the  doctrine  of  "rijat"  or  "Return"  as 
teaching  transmigration  of  souls.  Others  have  under- 
stood their  allegorizing  about  heaven  as  a  rejection 
of  the  future  life.  Others,  as  Phelps,^  affirm  the  ab- 
sorption of  the  soul  in  the  Infinite.  My  language 
teacher  in  Persia,  a  fervent  Behai,  said  :  "  We  be- 
lieve in  a  future  state  so  unthinkably  ecstatic  that  if 
its  joys  were  now  revealed  to  men,  they  would 
commit  suicide  to  hasten  their  entrance  into  it." 
Baha  Ullah  wrote  a  "  Tablet  of  the  Spiritual  World," 
of  which  it  is  said  :  ^  "  All  who  read  it  are  filled  with 
an  anxious  desire  to  leave  this  world  and  enter  the 
next  condition,  so  wonderful  are  the  glories  of  the 
spiritual  kingdom.  In  Persia  one  man  who  read  the 
tablet  killed  himself.  He  could  not  wait  for  the 
happiness  it  promised  him.  Another,  a  youth  of 
Ispahan,  could  not  stand  it  and  lost  his  reason." 

Mrs.  Grundy*  and  Mr.  Phelps^  understood  Abdul 
Baha  to  teach  the  annihilation  of  the  wicked,  but 

»  Phelps,  p.  137.  2  Page  173.  «  Mrs.  Grundy,  p.  6. 

*  "  Ten  Days  in  the  Light  of  Acca,"  p.  23.         ^  Pages  121.137,  173. 


BAHAISM  AND  CHEISTIANITY  113 

he  denied  this  ^  and  affirms  their  conscious  existence.' 
Heaven  and  hell  are  affirmed  in  some  places,  denied 
in  others. 

Sin  is  little  dwelt  upon  in  Bahai  literature,  and  the 
word  repentance  is  seldom  used.  In  the  '*  New 
History"  and  "Traveller's  Narrative"  sin,  trans- 
gression, forgiveness,  expiation  and  such  words  find 
no  place  in  the  indexes.  The  Moslem  appeal  for 
mercy  is  rarely  made.  In  the  chapter  on  prayer,  in 
the  "  Sacred  Mysteries,"  there  are  no  directions  for 
the  confession  of  sins,  no  petition  like,  "  forgive  us 
our  trespasses,"  no  cry  of  the  prodigal — "  Father,  I 
have  sinned."  There  is  no  atonement.  The  daily 
sacrifice  of  the  Book  of  Numbers  is  explained  to 
mean  "  Divine  bounty."  "  The  blood  of  Christ 
cleanses  us "  is  interpreted  "His  spiritual  teach- 
ing and  love  which  saved  His  disciples  from  the 
ruin  of  ignorance  and  heedlessness."  The  stages  of 
travel  to  God,  the  "  Seven  Valleys,"  are  (i)  research, 
(2)  love,  (3)  knowledge,  (4)  union,  (5)  content,  (6)  per- 
plexity or  astonishment,  (7)  poverty  and  annihila- 
tion. There  is  no  mention  of  hatred  of  sin,  turn- 
ing from  it  and  apprehending  the  mercy  of  God. 
The  plan  of  salvation  has  neither  the  Christian  idea 
of  atonement  by  a  mediator,  nor  the  Mohammedan 
one  of  expiation  by  works  of  merit  or  an  equivalent. 
Its  plan  of  salvation  is  simple,  viz.,  to  believe  in  and 
follow  Mirza  Husain  Ali,  Baha  Ullah,  as  the  supreme 
and  final  manifestation  in  this  universal  cycle  which 

» "  Tablets  of  Abdul  Baha,"  Vol.  I,  p.  iv. 
*  S.  W.f  March  2,  1914,  p.  321. 


114  BAHAISM  AND  ITS  CLAIMS 

began  in  Adam  and  culminated  in  Baha  UUah,  who 
was  God  the  Father  in  the  flesh.  Later  Bahais  put 
Abdul  Baha  in  the  place  of  Christ  as  Son  of  God 
and  Divine  Mediator.  Remey's  chapter  on  Eternal 
Life  ^  is  orthodoxy  with  Baha  as  **  Word  of  God." 
The  doctrines  of  faith,  regeneration,  and  sanctifica- 
tion  are  Christian  with  the  historic  Christ  eliminated. 
Error  has  clothed  itself  as  in  garments  of  light. 
Antichrist  would  steal  the  livery  of  Heaven  and 
lead  Christians  to  forget  that  there  is  no  other  name 
under  Heaven  given  among  men,  whereby  we  must 
be  saved  (Acts  iv.  12),  and  that  if  Abdul  Baha  or  an 
angel  from  Heaven  pervert  the  Gospel  of  Christ  or 
preach  any  other  Gospel,  he  is  to  be  rejected  (Gal.  i. 

1-9)' 

Vin.     Bahaism  abrogates  the  New  Testament. 

It  is  indeed  honoured,  but  as  the  Revelation  of  a 
past  dispensation.  Abdul  Baha  wrote  in  the  Bible 
in  the  City  Temple,  London:  **  This  book  is  the 
Holy  Book  of  God,  of  celestial  inspiration.  It  is  the 
Bible  of  salvation,  the  noble  Gospel.  It  is  the 
mystery  of  the  Kingdom  of  God  and  its  light.  It  is 
the  Divine  bounty,  sign  of  the  guidance  of  God." 
But  Harold  Johnson,  a  friend  of  Bahaism,  wrote, 
with  true  discernment:^  "In  the  same  spirit  he 
would  have  written  the  same  words  upon  the  Koran 
or  the  Vedas^  Baha  certifies  the  Kora7i  times  with- 
out number  in  the  "  Ikan."  He  wrote  :  ^  "  Whoso 
hath    not    acknowledged    the  Koran   hath   not  in 

1 "  The  Bahai  Movement,"  p.  80. 

•  Contemporary  Review^  March,i9l2.        *  Page  145,  Chicago  Edition. 


BAHAISM  AND  CHEISTIANITY  116 

reality  accepted  the  books  which  preceded  it."  By 
the  same  reasoning,  whoso  does  not  acknowledge 
Baha's  writings  as  "  revealed "  rejects  the  former 
books  also. 

Bahais,  even  Persian  Bahais,  are  familiar  with  the 
Bible.  They  quote  largely  from  the  prophets,  the 
Gospels,  and  the  Book  of  Revelation.  They  use 
them  for  apologetic  purposes,  to  dispute  with  Chris- 
tians and  to  find  proofs  for  their  perverted  teachings. 
As  the  real  Scriptures  for  the  present  age,  they  pre- 
sent the  writings  of  Baha  Ullah  and  Abdul  Baha. 
These  are  read  at  their  meetings  and  in  their  devo- 
tions and  are  chanted  at  their  shrines.  These  only 
are  to  be  read  in  the  Mashrak-ul-Azhar^  the  Bahai 
Temples.^  The  authority  of  all  other  Scriptures  is 
abrogated,  even  the  "  Bayan "  of  the  Bab.^  The 
"  Kitab-ul-Akdas,"  the  Most  Holy  Book,  consists  of 
laws,  exhortations,  and  warnings.  The  **Ikan," 
written  by  Baha  before  he  set  up  his  own  claim, 
is  an  attempt  to  show  from  previous  books  the  truth 
of  the  Bab's  claims.  The  "  Hidden  Words,"  '*  Surat 
al  Haykal "  (The  human  temple),  the  **  Seven  Val- 
leys," the  "  Effulgences,"  the  *'  Glad  Tidings,"  etc., 
contain  principles,  precepts,  and  rhapsodies.  There 
are  also  the  Epistles  to  the  Kings  and  numerous 
tablets  (letters)  to  individual  believers.  Besides  all 
these,  the  discourses  and  letters  of  Abdul  Baha,  con- 
taining interpretations  and  commands,  are  regarded 
as  revealed  and  inspired  Words  of  God.     These  are 

1  Goodall,  «•  Daily  Lessons,"  p.  17. 

«  Dreyfus,  "  The  Bahai  Revelation,"  p.  59. 


116  BAHAISM  AND  ITS  CLAIMS 

collected  in  "  Tablets  of  Abdul  Baha,"  "  Addresses 
in  Paris,"  "Addresses  in  London,"  "  Some  Answered 
Questions,"  and  in  the  Star  of  the  West,  newspaper. 

IX.  Bahaism  abolishes  the  Christian  institutions 
— the  Church,  its  sacraments,  and  its  polity. 

The  Church  must  soon  cease  to  have  any  meaning 
for  those  who  look  for  grace  and  strength  to  another 
than  **  the  head,  even  Christ "  (Eph.  iv.  15).  Bahais 
in  America  have  already  organized  separate  meet- 
ings for  worship  in  all  places  where  they  have  a 
score  or  more  members.  In  Chicago,  which  is  the 
chief  seat  of  the  sect  in  America,  they  have  150  or 
more  members.  I  attended  their  regular  Sunday 
service,  in  a  room  which  they  have  rented  in  the 
Masonic  Temple.  About  sixty  were  present,  one- 
half  of  whom  were  visitors  like  myself.  The  service 
was  modelled  somewhat  after  the  Protestant  week-day 
meeting,  but  without  any  prayer.  Several  hymns 
were  sung  in  praise  and  worship  of  Baha,  from  a 
book  specially  written  for  his  adoration.  The  leader, 
a  woman,  read  selections  from  the  "  Tablets  of  Abdul 
Baha"  and  gave  an  exposition  of  Bahai  teachings 
and  an  invitation  to  faith  in  Baha  and  Abdul  Baha, 
as  specially  the  fulfillment  of  the  prophecies  of  the 
Bible.  Another  woman  read  from  the  "  Hidden 
Words."  The  editor  of  the  Star,  one  of  six  Bahai 
men  present,  gave  the  announcements  and  said  that 
the  meetings  during  the  summer  would  be  on  the 
ground,  at  Wilmette,  where  they  expect  to  build  the 
temple  {Mashrak-ul-Azkar).  This  temple  is  a  dar- 
ling project  of  Abdul  Baha.    He  dedicated  the  ground 


BAHAISM  Airo  CHEISTIAOTTY.  117 

when  he  was  in  America  and  urges  all  believers  to 
build  it  quickly.  He  says :  "  The  temple  is  the 
greatest  matter  to-day  for  the  upbuilding  of  the 
cause."  ^     It  will  fulfill  prophecy  I 

The  government  of  Bahaism  is  to  be  by  "  Houses 
of  Justice."  Each  will  be  composed  of  nine  or  more 
Bahai  men  elected  by  the  people.  Bahaism  will  be 
the  state  religion.  Kings  will  exist,  but  the  politico- 
religious  hierarchy  will  perform  many  of  the  func- 
tions of  the  state,  even  to  settling  international 
disputes.  Churches,  assemblies,  and  conferences, 
bishops  and  popes — all  will  be  dispensed  with.  The 
Bahai  "  houses  "  will  conduct  and  control  religion 
for  the  world.  The  first  universal  vicegerent  of  God 
is  Abdul  Baha.  After  him  the  supreme  power  will 
be  vested  in  the  "house."  Already  signs  of  Bahai 
tyranny  are  manifest.  Abdul  Baha  declared  that  no 
believer  "must  vary  one  hair's  breadth  from  his 
word."  No  Bahai  may  publish  anything  on  religion 
without  first  submitting  it  to  him  for  censorship. 
Such  a  command  is  made  applicable  to  all  Bahais.^ 
In  the  good  time  coming  there  will  be  a  graduated 
hierarchy — local,  national,  universal — who  will  bring 
"all  secular  affairs  under  spiritual  guidance." 

With  the  Church  and  its  ministry  the  "  new  reve- 
lation "  abolishes  also  the  sacraments.  Baptism  is 
no  longer  necessary,  for  "  baptism  by  water,"  says 

»"  Table  Talks,"  by  True,  p.  21;  "  Tablets  of  Abdul  Baha,"  Vol.  I, 
p.  17. 

*  Star,  July  13,  1913,?.  121;  "Tablets  of  Abdul  Baha,"  Vol.  I,  pp. 
118,  124. 


118  BAHAISM  AND  ITS  CLAIMS 

Abdul  Baha,  *'  was  a  symbol  of  repentance  and  of 
seeking  forgiveness  of  sins.  In  the  cycle  of  Baha 
there  is  no  longer  need  of  this  symbol,  for  its  reality, 
which  is  to  be  baptized  with  the  Spirit  and  love  of 
God,  is  estabUshed."  ^  Yet  a  substitute  is  at  hand  :^ 
*'  Thou  hast  asked  regarding  the  naming  of  children. 
Prepare  a  meeting,  chant  verses,  supplicate  guidance 
for  the  babe ;  then  give  the  name  and  enjoy  bev- 
erages and  sweetmeats.  This  is  spiritual  baptism." 
So  Remey  did.  '*  I  will  make  mention  of  a  Bahai 
christening  [?]  in  Ferouzay  [Persia].  We  were 
asked  to  name  the  baby.  On  the  fifth  day  after  the 
child's  birth  a  feast  was  spread.  The  baby  was 
brought  out.  Mr.  Sprague  gave  the  name  Ruh- 
uUah  ;  prayers,  tablets,  and  a  hymn  in  praise  of  Baha 
UUah  were  chanted."  ^  Such  is  the  substitute  for  bap- 
tism in  the  name  of  the  Father,  Son,  and  Holy  Spirit. 
The  Lord's  Supper  as  a  remembrance  of  the  sac- 
rifice of  Christ  is  abolished.  Instead  of  it  there  is 
introduced  an  imitation,  called  the  Unity  Feast,  with 
traces  of  the  Lord's  Supper  and  of  the  Agape.  Of 
it  Abdul  Baha  *  says :  "  It  must  be  inaugurated  in 
such  a  way  as  to  resurrect  the  feast  of  the  ancients, 
ijamely,  the  Lord's  Supper."  We  have  descriptions 
of  it  as  celebrated  by  Abdul  Baha  in  America  and  at 
Acca.^     Sprague  says  :  '*  The  Master  [at  Acca]  did 

1 «  Answered  Questions,"  p.  io6. 
2"  Tablets  of  Abdul  Baha,"  Vol.  I,  pp.  149,  150. 
3  "  Observations  of  a  Bahai  Traveller,"  p.  40. 
*«  Tablets,"  p.  149. 

5  «  Daily  jLessons,"  Goodall,  p.  18;  Sprague's  "A  Year  Among  Ba- 
hais,"  p.  8;  Star,  1913,  pp.  121,  159,  203. 


BAHAISM  AND  CHEISTIANITY  119 

not  sit  down  with  us,  but  served  us,  going  from  one 
to  another,  heaping  rice  on  our  plates,  bringing  home 
to  us  the  words  :  *  Let  him  that  is  greatest  among 
you  be  your  servant/  The  Orientals  could  hardly 
bear  that  their  Master  should  wait  on  them.  They 
felt  as  Peter  did  when  Christ  washed  his  feet.  After 
the  supper  a  tablet  of  Baha  was  chanted  in  Persian. 
The  supper  was  truly  the  Lord's  Supper  in  all  its 
spiritual  significance."  Abdul  Baha  said  that  the 
prophecy  was  fulfilled  which  said,  **  They  shall  come 
from  the  east  and  the  west  and  sit  down  in  the  king- 
dom of  God."  In  America  Abdul  Baha  celebrated 
the  supper  with  each  group  of  his  followers.  In  his 
absence  a  vacant  seat  is  left  at  the  head  of  the  table 
for  the  **  master  "  and  passages  from  the  "  Hidden 
Words  "  are  read  as  food  is  passed. 

Other  imitations  of  Christ's  works  and  words  are 
repeated  to  keep  up  the  pretense  that  He  is  the 
Saviour.  In  Chicago  and  other  places  "  the  children 
were  on  hand  to  receive  the  spiritual  blessing  of 
Abdul  Baha.  He  called  each  child  to  him  and  took 
him  in  his  lap.  He  blessed  them  all,  laying  his  hand 
in  blessing  on  each  little  head."  At  a  Unity  Feast 
he  said  :  "  Abdul  Baha  is  standing  and  waiting  upon 
you."  What  is  this  but  a  copying  of  the  words  :  **  I 
am  among  you  as  one  that  doth  serve."  Palpable 
imitations  of  Christ's  words  abound  in  the  so-called 
Revelations.  In  the  **  Lawh-ul-Akdas  "  there  is  a 
series  of  beatitudes  as :  **  Blessed  is  the  lowly  one 
who  holds  to  the  rope  of  my  might.  Blessed  is  the 
hungry  one  who  hastens  away  from  desire.     Blessed 


120  BAHAISM  AND  ITS  CLAIMS 

is  the  thirsty  one  who  seeks  the  nectar  of  my  bene- 
diction. Blessed  is  the  spirit  who  was  stirred  by  my 
breath.  Blessed  is  he  who  has  suffered  tribulation 
for  my  name's  sake,"  etc.  Baha  UUah  doubles  the 
number  of  Christ's  Beatitudes  1  In  the  **  Kitab-ul- 
Akdas,"  written  many  years  before  his  death,  Baha 
imitates  the  parting  words  of  Christ : 

Christ  in  the  Gospel  says :  Baha  UUah  says : 

"  Let  not  your  hearts  be  "Be  not  troubled." 

troubled." 

"  Let  not  your  heart  be  u  Let  not  your  trouble  take 

troubled  ;  neither  let  possession  of  you. ' ' 

it  be  afraid."  ^                    ^ 

"I  am  with  you  always."  u  We  are  with  you  under 

all  conditions." 

"  If  any  man  love  me,  he  "  Whoso  knoweth  me,  will 

will  keep  my  words. ' '  rise  up  to  serve  me. ' ' 

"  It  is  expedient  for  you  **  Verily  there  is  in  my  oc- 

that  I  go  away."  cultation  a  reason." 

"  I  will  see  you  again."  "  We  shall  see  you." 

What  palpable  imitations  of  words  so  dear  to  the 
Christian  heart  I  Words  which  were  in  the  mouth 
of  Christ  Jesus  the  expression  of  deep  and  sincere 
emotion  are  used  for  effect  I 

X.  Bahaism  is  antichristian  in  its  rites  and  cere- 
monies. 

These  regulations  are,  for  the  most  part,  copied 
from  the  Moslem  law  and  are  prescribed  in  the 
"  Kitab-ul-Akdas."  Ablution  is  commanded  as  a 
religious  rite,  to  be  followed  by  sitting  with  one's  face 
towards  the  Kibla  (Acca)  and  repeating  Alia  hu  Abha 
ninety-five  times  (5x19).     As  a  Fast,  Bahaism  sub- 


BAHAISM  AND  CHEISTIANITY  121 

stitutes  the  last  month  of  their  year,  named  Ala  for 
Ramazan.  As  Christians  have  Carnival  week  be- 
fore Lent,  followed  by  Easter  rejoicings,  and  as  Mos- 
lems have  the  Oruj  Bayram,  so  Bahais  have  five 
days  of  feasting  before  the  Fast.  This  extends 
through  a  Bahai  month  of  nineteen  days,  March  2-20, 
and  is  followed  by  the  Noruz  or  Vernal  Equinox. 
Noruz  is  consecrated  and  its  ceremonies  prescribed 
with  religious  sanctions  as  among  the  Nusaireyah. 
The  ordinance  of  fasting  says  :  "  Thus  ordaineth  the 
Lord  of  men  ;  abstain  from  eating  and  drinking  from 
dawn  to  sundown."  This  abstinence  includes  smok- 
ing as  among  Moslems.  The  same  exceptions  are 
made  as  in  the  Koran — that  the  traveller,  the  sick, 
and  pregnant  and  nursing  women  are  excused. 
Fasting  is  obligatory  after  the  age  of  fifteen.  The 
Bab  put  the  age  limit  at  forty-two,  but  Baha  enjoined 
it  as  long  as  strength  permits.^  The  question  natu- 
rally arises  if  obligatory  fasting  is  good,  why  reduce 
the  time  from  thirty  to  nineteen  days  :  if  reform  is 
the  watchword,  why  not  have  the  liberty  of  the 
Gospel  ? 

As  in  fasting,  so  in  prayer  Bahaism  follows  the 
Moslem  ceremonial  law.  Baha  laid  down  a  ritual 
on  the  same  lines.  There  are  modifications,  but 
no  essential  difference,  from  Islam.  In  Islam  devo- 
tion is  a  strong  point,  formalism  is  its  weakness. 
Bahaism  lessens  the  amount  of  devotion,  without 
getting  rid  of  the  prescribed  formalism.  Ablutions 
are  a  necessary  preliminary  to  the  obligatory  prayers, 

1  Start  Feb.  7,  1 9 14,  p.  306. 


122  BAHAISM  AND  ITS  CLAIMS 

at  least  three  times  a  day,  but  if  one  wishes  to  make 
other  prayers  at  night,  he  need  not  get  out  of  bed  to 
perform  the  ablutions/  "  He  who  doth  not  find 
water,  must  say  five  times,  *  In  the  name  of  God,*  *' 
etc.  ("  Akdas  ").  During  the  ablutions  certain  peti- 
tions are  prescribed  as  "  while  washing  the  hands, 
say,"  etc. ;  "  while  washing  the  face,  say,"  etc.  Then 
the  worshipper  must  **  stand  facing  the  Holy  Place  " 
(Acca)  and  say  a  portion  of  the  prayers  ;  then  "  bow- 
ing down  with  hands  on  knees,"  say  another  por- 
tion; then  **  standing  with  hands  outstretched  for- 
ward and  upward,"  another ;  then  "  sitting  down," 
another  portion.  Each  prayer  has  three  prostrations 
{rika).  Prayer  times  are  morning,  afternoon,  and 
evening.  Congregational  prayer  or  at  funerals  was 
abolished  by  Baha,  but  Abdul  Baha  permits  it  for 
Americans.^  Prayer  is  directed  to  Baha  Ullah. 
When  the  terms  "God,"  "Lord,"  "Thy  Greatest 
Name "  are  used,  Mirza  Husaln  Ali  is  intended : 
"  He,  Baha,"  says  Abdul  Baha  ^  "  is  the  dawning 
place  of  Divinity  and  the  manifestation  of  Divinity. 
He  is  the  ultimate  goal,  the  adored  one  of  all,  and 
the  worshipped  one  of  all."  The  editors  add  (the 
capitals  are  theirs)  :  ^^  Further  than  this  MAN  HAS  NO 
OTHER  POINT  FOR  CONCENTRATION.  HE  (BAHA) 
IS  God,  the  worshipped  one  of  all P  Prayer,  there- 
fore, is  no  longer  to  be  in  the  name  nor  for  the  sake 
of  Jesus  Christ  but  in  the  "Greatest  Name,"  i.e., 
Baha  Ullah's,  "at  the  mention  of  which  the  people 

1  "  Daily  Lessons,"  Goodall,  p.  74.  2  .<  Tablets,"  Vol.  I,  p.  15. 

3  Star^  Feb.  7,  1 9 14,  p.  304. 


BAHAISM  AND  CHEISTIANITY  123 

before  the  Houris  fall  down,"  "the  Name  of  Him 
who  is  Ruler  over  what  was  and  is."  *  This  name 
is  graven  on  the  breastpins  of  Bahais,  and  as  a 
monogram  on  rings,  with  two  stars  alongside  it,  one 
of  which  represents  the  Bab  and  the  other  Abdul 
Baha.  This  charm  is  to  be  buried  with  the  body. 
A  rosary  of  ninety- five  beads  is  used  daily  by  the 
worshipper  in  saying  the  **  Greatest  name "  5x19 
times.  Allahu  Abha  is  also  to  be  said  at  the  begin- 
ning of  a  meal  or  of  any  business,  or  as  a  greeting, 
just  as  the  Moslems  say,  **  Bism  ullah  "  (In  the  name 
of  God)  or  **  Peace  be  to  you."  The  figure  9,  the 
sum  of  the  letters  of  Baha,  is  also  a  talisman. 

Pilgrimage  is  considered  meritorious  and  has  been 
popular  among  American  as  well  as  Persian  Bahais, 
though  Baha  says :  ^  "  Visiting  the  tombs  of  the 
dead  is  not  necessary,  it  is  better  to  give  the  money 
to  the  House  of  Justice."  The  chief  shrine  is  the 
tomb  of  Baha  Ullah  and  of  the  Bab  ^  at  Acca.     There 

1  Star,  Feb.  7,  1914,  p.  298.  '  "  Glad  Tidings,"  Tablets,  p.  90. 

*  The  Bab's  body,  at  the  time  of  his  martyrdom  at  Tabriz,  was  thrown 
to  the  dogs.  It  was  rescued,  taken  to  Teheran  and  interred.  After  many 
years  it  was  secretly  transferred  to  Acca.  The  Bab's  house  in  Shiraz  was 
first  of  all  a  shrine,  and  pilgrimage  to  it  is  enjoined  in  the  "  Akdas."  An- 
other is  the  mausoleum  over  the  grave  of  the  martyrs  at  Teneran.  Simi- 
larly at  Ispahan  ("A  Year  Among  the  Persians,"  p.  13).  Abdul  Baha 
seems  to  desire  to  increase  reverence  for  shrines  and  inculcates  such 
honour  for  the  martyrs  as  will  soon  develop  into  superstition.  In  the 
"  Visiting  Tablets  for  Martyrs,"  he  says  (pp.  9-12)  :  "  Blessed  is  the  one 
who  attains  to  visit  thy  grave.  Blessed  is  the  forehead  that  is  set  against 
thy  tomb.  Blessed  is  the  person  who  lights  a  lamp  at  thy  resting-place." 
"  I  beg  God  to  make  thy  sepulchre  a  mine  of  mercy,  a  depository  of  gifts, 
and  to  encompass  it  with  manifold  signs."  A  chant  for  the  pilgrim  be- 
gins :  "  O  peerless  martyr !  Verily  I  salute  thy  pure  dust  and  thy  holy 
blessed  tomb.    The  everlasting  abode  is  for  such  as  visit  thy  tomb," 


124  BAHAISM  AND  ITS  CLAIMS 

have  been  published  accounts  of  a  score  of  American 
women  and  of  some  men  who  have  obtained  per- 
mission and  entered,  as  it  were,  through  "the  gate 
of  heaven "  and  *'  paid  their  vows  unto  the  Most 
High.'*  But  not  the  least  attraction  was  Abdul 
Baha,  "  the  king  in  his  beauty."  The  pilgrim  first 
does  obeisance  to  him.  This  is  an  ecstatic,  hysteric 
event.  Mrs.  True,  "perfectly  intoxicated  with  the 
realization,"  kissed  his  hand.^  Another  lady  sat  at 
his  feet  with  her  head  on  his  knee.  Another,  when 
she  entered  his  presence,  held  out  her  arms,  crying : 
**  My  Lord,  my  Lord,"  ^  and  rushing  forward,  fell  on 
her  knees,  sobbing.*  Another  narrative  says  *  that 
Abbas  greeted  them,  "  clasped  each  one  in  a  loving 
embrace,"  anointed  each  one  with  the  attar  of  roses. 
**  Some  of  the  believers  kissed  his  hand."  Of  her 
good-bye  this  lady  says,  "I  held  his  hand  a  long 
time."  Even  Mr.  Horace  Holley,  author  of  "The 
Modern  Social  Religion,"  writes,*  "This  was  he. 
My  whole    body  underwent  a   shock.     My  heart 


1  "Table  Talks,"  pp.  13,  17. 

2  Rev.  H.  H.  Jessup,  D.  D.,  refers  to  this  incident  as  published  in  the 
Literary  Digest  {Outlook^  Ibid.,  and  "  Fifty-three  Years  in  Syria,"  p.  687). 
He  said  to  Abbas  Effendi,  "  An  American  woman  has  stated  that  she  came 
to  Haifa  and  when  she  entered  your  room  she  felt  that  she  was  in  the 
presence  of  the  very  Son  of  God,  the  Christ,  and  that  she  held  out  her 
arms,  crying,  *  My  Lord,  my  Lord,'  and  rushed  to  you,  kneeling  at  your 
blessed  feet  sobbing  like  a  child.  Can  this  be  right  to  accept  worship  ?  " 
"  I  left  Abbas  Effendi  with  the  painful  feeling  that  he  was  accepting  di- 
vine honour  from  simple-minded  women  from  America  and  receiving  their 
gifts  of  gold  without  protest  or  rebuke."  v 

'New  York  Outlook,  June,  1 901,  pp.  45,  46. 

*  Mrs.  Grundy,  Uid.,  p.  73.  »  Page  213, 


BAHAISM  AND  CHEISTIANITY  125 

leaped,  my  knees  weakened,  a  thrill  of  acute  recep- 
tive feeling  flowed  from  head  to  foot.  .  .  .  From 
sheer  happiness  I  wanted  to  cry."  Another  man, 
L.  G.  Gregory,  a  negro,  writes :  "  My  knee  bent 
reverently  before  him."  When  Abdul  Baha  says : 
"  I  am  glad  to  see  you,"  the  pilgrims  thrill  at  such 
wondrous  words  I  "  His  heavenly  smile "  gives 
them  happiness !  His  trite  platitudes  are  written 
down  beside  the  midnight  lamp,  for  the  delectation 
of  similar  dupes. 

Next  the  pilgrims  visit  the  Palace  of  Bahja  and 
the  beautiful  pleasure  grounds  where  Baha  resided 
during  most  of  his  confinement  at  Acca,  enjoying 
much  freedom  and  even  luxury  as  a  "  prisoner." 
The  tomb  of  the  Bab  draws  them,  but  more  sacred 
do  they  deem  the  tomb  of  Baha  Ullah,  "  the  culmina- 
tion of  our  pilgrimage."  This  shrine  is  in  the  Gar- 
den of  Bahja.  Its  outer  court  is  adorned  with  beau- 
tiful rugs,  vases,  chandeliers,  and  flowers.  Here 
they  chant  verses  from  the  Tablets.  Each  pilgrim, 
taking  off  his  shoes,  enters  the  "holy  precincts" 
alone.  In  this  "  holy  of  holies,"  "  the  heavenly 
silence  of  that  centre  of  peace,"  he  "kneels  and 
prays  at  the  throne  of  grace  for  pardon  and  help," 
"remembering  the  friends  far  away  before  the 
presence."  He  counts  it  a  "  glorious  experience  at 
once  solemn  and  joyful."  Coming  out  he  is  "served 
with  tea  and  given  some  beautiful  roses  which  are 
carefully  preserved."  Mrs.  Grundy  says  that  "  they 
remained  all  night  at  the  tomb,  chanting  and  pray- 
ing without  intermission,  and  standing  throughout 


126  BAHAISM  AND  ITS  CLAIMS 

the  ceremonies  .  .  .  communing  with  the  glori- 
fied spirit  of  Baha  Ullah."  Under  the  arbour  was  a 
chair  where  Baha  Ullah  used  to  sit.  No  one  sits  in 
it  any  longer.  She  knelt  at  the  foot  of  the  chair 
whilst  one  of  the  daughters  of  Baha  chanted  a 
prayer.^ 

A  shrine,  deemed  even  more  sacred,  yet  remains. 
The  pilgrims  are  conducted  to  it  in  an  inner  room  of 
the  residence  of  Abdul  Baha.  Here  are  the  images 
"of  the  Glorious  Ones  of  God."  "We  were  all  im- 
pelled to  remove  our  shoes  before  crossing  the 
threshold.  Approaching  in  reverent  awe,  we  were 
anointed  with  a  fragrant  perfume,  and  as  we  knelt 
before  the  majestic  likeness^  of  the  Blessed  Perfec- 
tion, Baha  Ullah  and  that  of  the  Bab,  we  were  un- 
able to  speak."  ^  **  Here  is  seen  the  expression  of 
gentleness,  meekness,  wisdom,  light,  love,  majesty, 
power,  holiness,  in  short,  every  attribute  of  God."  * 

How  far  from  the  Christian  position  the  Bahais 
have  wandered  is  seen  in  the  narratives  of  these  pil- 
grims who  take  little  interest 


»  See  "  Ten  Days  in  the  Light  at  Acca,"  pp.  71-73 ; "  My  Visit  to  Acca," 
p.  21;  "In  Galilee,"  p.  69;  "  Heavenly  Vista,"  p.  22;  "Daily  Lessons," 
p.  80;  "  Flowers  from  Acca,"  p.  36;  "  Table  Talks,"  p.  14. 

'  Baha,  in  the  "  Akdas,"  forbids  women  from  going  on  pilgrimage,  the 
adoration  of  pictures  and  the  kissing  of  hands.  Why  does  Abdul  Baha 
encourage  them  ?  Ignorant  devotion  has  so  soon  degenerated  into  super- 
stition and  iconolatry.  Others  are  trading  on  the  superstitious.  Abdul 
Baha  writes :  "  I  have  received  news  that  some  one  in  Persia  has  imitated 
the  picture  of  the  Manifestation  and  sold  it  for  ;g200  to  a  believer.  The 
real  picture  is  not  in  the  possession  of  any  one  but  me." 

'  "  Flowers  from  Acca,"  p.  34. 

*  «  A  Heavenly  Vista,"  p.  22 ;  and  above  references. 


BAHAISM  AND  CHEISTIANITY  127 

In  those  holy  fields, 
Over  whose  acres  walked  those  blessed  feet 
Which,  nineteen  hundred  years  ago,  were  nail'd 
For  our  advantage  to  the  blessed  cross. 

To  them  not  Jerusalem  but  Acca  is  the  Holy  City. 
Not  Nazareth  and  the  Sea  of  Galilee,  but  Haifa  and 
its  bay,  not  the  Garden  of  Gethsemane  but  the 
Rizwan,  not  Calvary  but  the  Turkish  prison  bar- 
racks, not  Mount  Olivet  but  Mount  Carmel,  attract 
their  interest  and  engage  their  love. 

XI.  Bahaism  in  its  festivals  abandons  the  Chris- 
tian year.  In  the  "  Akdas,"  besides  Norus,  New  Year, 
there  are  two  sacred  days :  (i)  The  anniversary  of 
the  declaration  of  the  Bab,  May  23,  1844 ;  and  (2)  the 
birthday  of  Baha  Ullah,  November  12,  181 7.  To 
these  have  been  added :  (3)  The  feast  of  Rizwan^ 
April  2i-May  2,  commemorating  the  declaration  of 
Baha  Ullah  in  Bagdad ;  (4)  the  death  of  Baha  Ullah, 
May  28,  1892,  at  Acca ;  and  still  later  (5)  the  birth- 
day of  Abdul  Baha,  May  24,  1844 ;  and  (6)  his  ap- 
pointment as  **  Centre  of  the  Covenant,'^  November 
26.  The  four  or  five  intercalary  days,  February 
26-March  2,  corresponding  in  a  measure  to  Car- 
nival, are  a  feasting  time  before  the  annual  fast. 

The  weekly  holy  days  of  the  three  monotheistic 
religions  are  abolished.  Instead  of  a  Sabbath,  every 
nineteenth  day,  the  first  of  each  month,  is  a  sacred 
day  ;  even  the  week  is  abolished.  The  ninth  day  of 
each  month  has  been  made  sacred  by  Abdul  Baha. 

The  era  is  also  changed.  The  world  and  its 
events  are  to  be  reckoned  from  the  Bahai  cycle. 


128  BAHAISM  AND  ITS  CLAIMS 

Just  what  this  is  seems  to  be  doubtful,  for  some  date 
from  the  Declaration  of  the  Bab  and  write  1914  as 
the  year  70.  The  Star  of  the  West  is  so  dated/ 
Some  date  from  the  birth  of  Baha  Ullah  and  count 
this  as  the  year  97,  as  on  the  title  page  of  "  The 
Bahai  Movement,"  by  Remey.  Even  the  year  of 
Abdul  Baha's  accession  (1892)  is  used  as  a  date/ 
Thus  Bahaism  has  no  Christian  era,  no  Christian 
Sabbath,  no  Easter,  no  Christmas,  no  Trinitarian 
formula  in  benediction,  doxology,  or  sacrament,  no 
symbol  of  the  cross,  no  hymns  to  Christ,  no  Apostles' 
Creed,  no  Lord's  Prayer.  Yet  it  claims  to  be  Chris- 
tian ! 

XII.  In  conclusion,  Bahaism  is  antichristian  in  its 
aim  and  propaganda.  Whenever  it  comes  in  contact 
with  Christian  missions,  in  Persia,  Syria,  Egypt,  In- 
dia, or  Burmah,  it  is  the  opposer  of  the  messenger 
of  Christ  and  His  Gospel.  A  hope  cherished  thirty 
years  ago,  by  some  missionaries  and  others,  that  it 
might  be  a  stepping  stone  for  Moslems  to  Christ 
has  not  been  fulfilled  ;  albeit  some  of  the  best  con- 
verts from  Islam  have  first  sought  the  broken  cisterns 
of  Bahaism.^  Bahaism  is  plainly  antichristian.  It 
is  a  new  and  a  different,  an  inferior  and  a  false  re- 

*  Stary  March  2,  19 14,  p.  321. 

'Doctor  Jessup,  Outlook,  Ibid.t  says,  "An  old  Persian  Sheikh,  in 
1897,  came  to  the  American  Press  in  Beirut,  with  a  large  sheet  of  paste 
board  on  which  was  written  the  motto  «  Ya  Baha  ul  Abha  *  and  wished  to 
have  a  map  mounted  on  the  face  of  it.  In  reply  to  inquiry  why  he  thus 
would  use  it,  he  said :  *  I  have  had  it  hanging  on  my  wall  for  twelve 
years  and  prayed  to  it,  and  found  it  to  be  vanity  and  worthless.  I  now 
prefer  to  read  the  Bible.' "  


BAHAISM  AND  CHEISTIANITY  129 

ligion.  Its  claims  are  contradictory  to  the  claims  of 
Christ.  It  would  draw  men's  allegiance  to  another 
person,  to  other  Scriptures,  to  a  system  of  doctrine 
and  way  of  salvation  inconsistent  with  the  Gospel, 
to  forms  of  worship,  ceremonies,  and  festivals  at 
variance  with  those  of  Christianity.  It  declares  that 
Christianity  is  abrogated  and  superseded.  Its  er- 
roneous dictum  is  that  "  the  revelation  of  Jesus  is  no 
longer  the  point  of  guidance  for  the  world."  Why 
cannot  Christian  people  see  that  its  claims  annul 
faith  and  loyalty  to  Christ  ?  Surely  giving  Bahaism 
countenance,  assistance,  and  encouragement  or  op- 
portunity for  its  propaganda  is  to  wound  Christ  in 
the  house  of  His  friends. 


VI 

Bahaism  and  the  State 


Bahaism  certainly  does  contemplate  an  earthly  dominion  which 
shall  eventually  subvert  all  existing  governments. — Doctor  Holmes 
in  Speer''s  "  Missions  and  Modern  History  ,*  Vol,  1,  p,  I2g, 

The  supreme  manifestation  of  social  morality  is  always  govern- 
ment and  in  formulating  a  politic,  Baha  Ullah  most  clearly  earned 
our  reverence  as  the  prophet  of  modern  society.  .  ,  .  Democ- 
racy alone  tends  to  vulgarize  personal  values,  as  the  United  States 
proves.  By  uniting  the  aristocratic  spirit  with  the  democratic  form 
of  Government,  he  insured  a  politic  at  once  equable  and  effective. 
— H.  Holleyy  "  The  Modern  Social  Religion,^^  p.  20J. 

In  calling  Babi-Bahaism  a  worse  cult  than  Mormonism,  I  do  so 
deliberately.— 5.  K.  Fatralsky  in  **  Jmer.  Jour,  of  Theology,*' 
1902.  p'  73- 

There  can  be  little  doubt  from  the  intolerance  they  show  to  those 
who  recant,  that  should  they  gain  power  enough  they  would  be  as 
ready  to  persecute  Christians  as  was  Mohammed  to  put  to  death 
the  Jews  of  Medina. — Dr.  G.  W.  Holmes  in  Speer's  ibid.,  p.  j^o. 


VI 

BAHAISM  AND  THE  STATE 

BAHAISM,  as  a  new  religion  bidding  for 
popular  favour,  should  be  considered  in  its 
relation  to  the  State,  for  this  is  an  important 
factor  in  forming  our  judgment  of  it.  As  it  histor- 
ically sprang  from  Babism,  it  is  well  to  review,  first 
of  all,  the  political  relations  of  Babism. 

I.  Babism  in  Persia  was  a  form  of  Mahdiism. 
Mirza  Ali  Mohammed,  the  Bab,  claimed  to  be  the 
Mahdi,  the  Kaim,  the  twelfth  Imam  returned.  Ac- 
cording to  Shiah  doctrine,  the  rulership  of  the  State 
by  divine  law  belongs  to  the  Imam.  The  Kajar 
Shahs  had  the  right  to  kingship  only  in  the  absence 
of  the  Imam.  Their  authority  would  cease  with  his 
appearance.  This  is  so  universally  recognized  that 
the  constitution  of  Persia  drawn  up  by  the  Parlia- 
ment in  1906-1907  contains  in  the  preamble  the 
provision  that  it  shall  continue  only  till  the  manifesta- 
tion of  the  Imam. 

In  accordance  with  this  principle  the  Babis  looked 
upon  Mohammed  Shah  and  Nasr-ud-Din  Shah  as  no 
longer  the  rightful  rulers.  They  were,  ipso  facto, 
supplanted  by  the  Bab,  the  Sahib-i-Zaman  or  Lord 
of  the  Age.     The  Kajars  were  called  by  them  **  un- 

133 


134  BAHAISM  AND  ITS  CLAIMS 

lawful  kings."  Hazrat-Kuddus  says/  "  We  are  the 
rightful  rulers;  know  that  Nasr-ud-Din  is  no  true 
king  and  that  such  as  support  him  shall  be  tormented 
in  hell-fire."  Disloyalty  was  an  essential  corollary 
of  Babism  and  not  a  consequence  of  the  repression 
and  persecution  which  it  met.  The  measures  of  the 
Persian  Government  were  caused  by  this  knowledge. 
The  rebellions  of  the  Babis  were  justified  in  their 
eyes  by  self-preservation  as  well  as  by  the  desire  to 
remove,  if  possible,  the  Shah  and  make  way  for  the 
reign  of  the  Bab.  Professor  Browne's  opinion  on 
these  points  is  conclusive.     He  says  :  ^ — 

'•The  Babis  looked  for  their  immediate  triumph 
over  all  existing  powers,  culminating  in  the  universal 
establishment  of  the  true  faith  and  the  reign  of  God's 
saints  on  earth.  .  .  .  They  intended  to  inherit 
the  earth ;  they  held  those  who  rejected  the  Bab  as 
unclean  and  worthy  of  death,  and  they  held  the 
Kajar  Shahs  in  a  detestation  which  they  were  at  no 
pains  to  hide.  .  .  .  They  did  not  make  any 
profession  of  loyalty  to  or  love  for  the  reigning 
dynasty.  .  .  .  Unbelievers  were  flouted  with 
scorn  because  they  supposed  that  the  Promised 
Deliverer  would  confirm  the  authority  of  the 
Shahs." 

The  "  Bayan,"  the  chief  book  of  the  Bab,  antici- 
pates the  time  when  the  Shah's  government  shall  be 
superseded  by  a  Babi  state,  which  shall  prevail  in 
Persia.  It  gives  the  laws  for  this  Babi  state  as  well 
as  regulations  for  the  distribution  of  the  spoils  of  war 

» "  New  Hist.,"  p.  362.  « Ibid.t  P*  »vi. 


BAHAISM  AND  THE  STATE  135 

and  for  the  Jahad/  showing  that  the  Bab  anticipated 
religious  wars.  The  kings  of  the  Bayanic  dispensa- 
tion are  directed  what  they  should  do.  In  the  five 
chief  provinces  of  Persia,  no  unbelievers  are  to  be 
allowed  to  live,  except  some  foreign  Christian  mer- 
chants. They  are  not  to  be  killed,  but  to  be  driven 
out  and  their  property  confiscated.^  Directions  are 
given  as  to  the  use  of  their  property.  The  strongly 
intolerant  doctrine  is  set  forth*  that  "unbelievers 
have  no  right  to  anything,  not  even  to  a  believing 
wife.  All  that  thou  seest  in  the  hands  of  unbelievers 
is  not  theirs  by  right.  If  the  manifestation  has 
power,  he  would  even  forbid  their  breathing." 

Babism,  therefore,  was  a  political  as  well  as  a  relig- 
ious movement.  As  such  it  fought  and  with  some 
prospect  of  success,  for,  as  Browne  says,  "  it  seemed  at 
one  time  to  menace  the  supremacy  alike  of  the  Kajar 
dynasty  and  of  the  Mohammedan  faith  in  Persia."  * 

The  Bab  was  executed  in  1850.  The  Babi  insur- 
rections were  suppressed.  Terrible  reprisals  followed 
the  attempt  on  the  life  of  Nasr-ud-Din  Shah.  The 
leaders  fled  into  exile  to  Turkey.  Babism,  repressed 
and  forced  into  concealment,  entered  upon  a  new 
phase.  It  emerged  somewhat  changed  as  Bahaism 
(1867). 

II.  Bahaism  should  be  considered  in  its  political 
aspects  in  relation  to  the  Government  of  Persia. 

(a)  In  Persia,  the  issue  of  the  sword  had  declared 
against  the   Babis.     Baha  UUah  adopted  a  policy 

» «  Trav.'s  Narr.,"  p.  287.  »  "  Bayan,"  VI,  4. 

»  "  Bey  an  Persan,"  Vol.  IV,  p.  1 18.    *  Browne,  «  New  Hist.,"  p.  vii. 


136  BAHAISM  AND  ITS  CLAIMS 

aptly  called  "  political  opportunism."  ^  He  pro- 
claimed the  loyalty  of  himself  and  his  followers  to 
the  Shah,  denounced  the  attempted  assassinations, 
wrote  prayers  to  be  said  for  the  Shah,^  and  pleaded 
for  the  toleration  of  the  sect  as  one  without  political 
aspirations.  Bahai  apologists  condemned  the  Bab 
and  the  conduct  of  the  Babis,  declaring  it  contrary 
to  the  principles  of  the  Bab.^  Mirza  Abul  Fazl,  on 
trial  before  the  Persian  Government,  repudiated  the 
Babis,  denounced  their  actions  as  unseemly  and  bad,* 
and  declared  with  emphasis  that  Bahaism  was  an 
entirely  different  religion.  He  pronounced  the  Shah 
free  from  blame  regarding  the  death  of  the  Bab^  and 
the  persecutions  of  the  Babis,  casting  the  responsibil- 
ity and  reproach  on  the  mullahs  and  the  Ministers  of 
State.®  He  even  made  a  show  of  blaming  the  at- 
tendants for  the  death  of  Badi,  the  messenger  who 
bore  Baha's  epistle  to  the  Shah,  and  made  as  though 
the  Shah  regretted  it.  The  *'  New  History  "  and  the 
"  Traveller's  Narrative  "  are  both  tendency  writings, 
following  out  the  same  purpose,  glossing  over  the 
facts  as  given  in  the  contemporary  narrative  of  Mirza 
Jani,  putting  the  odium  on  the  mullahs  and  asserting 
"that  no  particular  blame  attaches  to  His  Most 
Sacred  Majesty  the  Shah"  ;^  though  other  writings 
of  Baha  show  a  spirit  of  hostility  to  the  Shah.^    Fol- 

»  Browne,  «  New  Hist.,"  p.  vii.  '  Ibid.,  p.  316. 

«"  Trav.'s  Nam," p.  65.  *"  Bahai  Proofs,"  pp.  51,  63,  77. 

*  Ibid.,  p.  38.  «  "  New  Hist,"  pp.  172,  180. 

»  «♦  Trav.'s  Narr.,"  p.  189. 

8  See  "  Surat-ul-Muluk,"  and  S.  JV.,  Sept.  27,  1913,  pp.  9,  10.     See 
Chap.  VIII,  p.  186,  191. 


BAHAISM  AND  THE  STATE  137 

lowing  the  policy  of  conciliation  the  Bahais  made 
petition  to  the  Shah  stating  that^  "this  sect  has  no 
worldly  object  nor  any  concern  with  political  matters, 
it  has  nothing  to  do  with  affairs  of  Government 
neither  has  it  any  concern  with  the  powers  of  the 
throne."  They  stated  that^  "they  have  made  no 
disturbance,  or  rebeUions,  or  any  sign  of  sedition." 
So  Baha^  enjoined  that  "in  every  country  they 
must  behave  towards  the  Government  with  faithful- 
ness, trustfulness,  and  truthfulness."  The  Persian 
Government  responded  to  this  policy  and  ceased 
to  persecute  as  before.  During  the  past  fifty  years 
the  Bahais  have  not  been  much  molested.  Their 
persecutions  have  been  few  and  generally  due  to 
local  causes.  The  number  of  Bahais  who  have  lost 
their  lives  in  the  course  of  their  history  (after  they 
cease  to  be  Babis)  is  probably  not  more  than  300, 
more  than  half  of  whom  were  killed  in  riots  at 
Ispahan  and  Yezd  in  1903.  The  Bahai  historian* 
states  that  "  on  rare  occasions  certain  Ulema,  for  their 
own  personal  and  private  advantage,  molest  one  or 
two  individuals  of  the  sect."  But  the  Shah's  Govern- 
ment has  tolerated  them.^  Not  counting  the  present 
Holy  War  against  the  Christians,  more  have  been 
killed  in  Persia  in  the  half  century  than  Bahais.^  The 
Government  has  shown  liberality  towards  Bahais  by 

1 «  Trav.'s  Narr.,"  p.  156.  2  Ibid.,  p.  160. 

8  "  Words  of  Paradise."  *  «  Trav.'s  Narr.,"  p.  166. 

5  Browne,  "  A  Year  Among  the  Persians,"  p.  10 1.  M.  A.  Ford  in  "  The 
Oriental  Rose,"  p.  74,  says,  «  For  many  years  before  the  death  of  Baha 
Ullah,  there  was  no  persecution  of  the  friends." 

»  See  "  Missions  and  Modern  History,"  R.  E.  Speer,  p.  130,  Note  2. 


138  BAHAISM  AND  ITS  CLAIMS 

allowing  them  to  occupy  positions  in  the  civil  service, 
as  clerks  in  the  post,  telegraph,  customs,  courts,  and 
consulates,  and  has  not  discriminated  against  them. 

{b)  Coming  to  the  period  of  the  agitation  for  a 
constitution  and  the  revolution,  it  is  plain  that  the 
Bahais  had  little  to  do  with  the  struggle.  Neither 
they  nor  their  teachings  were  the  cause  of  it.  The 
causes  were  the  same,  in  general,  as  those  which  in- 
fluenced Turkey  and  China  towards  constitutional 
reform.  The  occasions  in  local  circumstances  and 
politics  had  nothing  to  do  with  Bahaism.  The 
leaders  were  enlightened  Moslems,  and  even  mullahs 
of  the  Shiahs.  They  were  not  Bahais.  These  held 
aloof  from  the  propaganda  and  the  struggle  for 
popular  liberties,  took  little  part  in  the  elections  or 
in  parliament,  and  joined  neither  the  army  of  the 
constitutionalists  nor  that  of  the  reactionaries.  They 
displayed  no  love  of  country  by  striving  for  the  cause 
of  the  people,  nor  any  real  love  or  loyalty  to  the 
autocratic  Shah.  Yet  the  influence  of  Abdul-Baha 
Abbas  was  thrown  in  favour  of  Mohammed  Ali  Shah, 
and  after  he  had  scattered  parliament  at  the  cannon's 
mouth  and  annulled  the  constitution,  Bahais  were 
granted  appointments  in  the  civil  service  and  re- 
joiced in  the  reactionary  regime.  A  tablet  of  Abdul 
Baha  was  circulated  prophesying  a  long  and  pros- 
perous reign  for  Mohammed  Ali  Shah,  who  before 
many  months  was  driven  from  his  throne  into  exile. 

My  personal  knowledge  of  these  circumstances  is 
supported  by  abundant  printed  evidence.  First  of 
all  there  is  Abdul  Baha's  own  statement.     He  said 


BAHAISM  AND  THE  STATE  139 

in  America,'  "  In  Persia  the  Bahais  have  no  part  in 
the  movements  which  have  terminated  in  corruption. 
They  must  have  nothing  to  do  with  seditious  move- 
ments." Excerpts  from  his  letters  ^  show  that  they 
were  constantly  enjoined  "  from  the  very  beginning 
of  the  revolution  to  stand  aside  from  the  struggle 
and  war."  To  the  same  effect  are  the  words  of  the 
Bahai  Remey,^  **  The  Bahais  had  remained  neutral 
in  the  struggle  for  constitutional  liberty  and  the  re- 
newal of  Persia."  So  Dreyfus,  another  Bahai,*  "  He 
(Abdul  Baha)  dissuaded  them  from  mixing  them- 
selves up  in  the  political  struggle.  This  explains  the 
apparently  passive  r61e  played  by  the  Bahais  in  con- 
temporary events  in  Persia."  Because  of  this  atti- 
tude, Professor  Browne  accuses  them  of  lack  of  pa- 
triotism and  laments  their  inaction.  But  this  attitude 
of  neutrality  was  only  maintained  by  them  as  far  as 
taking  up  arms  and  public  action  were  concerned. 
Their  secret  influence  was  on  the  side  of  the  reaction- 
ary party.  It  is  plain  that  the  constitutionalists  re- 
garded the  Bahais  as  their  opponents,  and  Moham- 
med Ali  Shah  counted  them  as  his  supporters.  Abdul 
Baha  said  in  New  York,^  "  The  Bahais  have  taken 
no  part  whatever  in  political  questions  and  disturb- 
ances. Their  clamorous  persecutors  were  the  revo- 
lutionists. These  discontents  wanted  constitutional 
rights  and  privileges.     They  were   politicians,   not 

»  S.  W.,  July  13,  1913- 

«  Browne's  "  Persian  Revolution,"  pp.  424-429. 

•"  Observations  of  a  Bahai  Traveller,"  p.  53. 

*  Ibid.,  p.  172.  6  .S".  IV.,  August  I,  1912. 


140  BAHAISM  AND  ITS  CLAIMS 

religionists."  Certainly  the  hostile  animus  of  these 
words  is  unmistakable.  There  is  indubitable  proof, 
too,  that  Abdul  Baha  carried  on  correspondence  with 
Mohammed  Ali  Shah.  M.  H.  Ford,  a  Bahai  writer,^ 
states  the  fact  in  detail.  Its  purport  was  such  that, 
when  the  Constitutionalists  knew  it,  Abdul  Baha 
feared  violence.  This  was  commonly  reported  in 
Persia.  In  Chicago  the  first  Bahai  missionary  to 
America  confirmed  this  fact  which  he  had  heard  from 
Acca.  He  said,  ''  The  authorities  intercepted  Abbas's 
letter  intriguing  with  Mohammed  Ali  Shah,  and 
therefore  the  revolutionists  threatened  him."  Remey 
shows  the  affiliation  of  the  Bahais  with  the  Shah, 
and  his  satisfaction  with  them.  He  arrived  at  Te- 
heran just  when  the  Shah  had  scattered  the  parlia- 
ment and  hanged  the  editors.  He  says,  "  We  found 
the  Bahais  in  the  utmost  peace  and  happiness.  They 
were  in  good  esteem  and  respect  of  the  [reactionary] 
Government,  and  were  now  enjoying  unusual  privi- 
leges. .  .  .  Several  of  the  Bahais  had  been  ap- 
pointed to  high  governmental  positions."  In  ac- 
cord with  all  these  facts  is  the  statement  of  J.  D. 
Frame,  M.  D.,  of  Resht : 

**  The  political  influence  of  the  Bahais  has  been 
grossly  exaggerated.  They  were  forbidden  to  ac- 
cept seats  in  the  first  parliament  and  professed  to 
maintain  strict  neutrality,  but  in  the  spring  of  1908  a 
*  tablet  *  was  circulated  among  them,  promising  that 
Mohammed  Ali  Shah  would  rule  for  the  remainder 
of  his  life ;  and  the  writer  possesses  a  copy  of  an- 

» "  The  Oriental  Rose,"  pp.  185-186,  197. 


BAHAISM  AND  THE  STATE  141 

other  *  tablet '  promising  him  speedy  peace  and  pros- 
perity. The  subsequent  forced  abdication  of  the 
king  cost  the  Bahais  considerable  prestige  and  some 
followers."  ^ 

We  thus  see  a  double  failure  on  the  part  of  this 
movement.  As  Babism  it  failed  in  1848- 185  2  in  its 
rebellion  and  wars  against  the  Kajars ;  as  Bahaism 
it  failed  to  enter  into  and  assist  the  modern  move- 
ment, which,  aiming  at  reform  and  progress,  inaugu- 
rated a  constitution.  The  cause  of  the  latter  is  not 
far  to  seek  ;  Bahaism  has  a  political  scheme  of  its 
own.     We  will  now  consider  it. 

III.  Bahaism  has  set  forth  a  system  of  civil  gov- 
ernment. Claiming  to  be  a  revelation  from  God,  it 
has  enunciated  the  laws  and  regulations  of  the  future 
State.  It  approves  of  constitutional  monarchy  as 
the  best  form  of  government,  and  permits  republics.^ 
But  this  monarchy  will  be  limited  not  so  much  by  its 
constitution  as  by  the  law  of  Bahaism  and  its  hier- 
archy. Baha,  in  the  "  Kitab-ul-Akdas,"  the  Book  of 
Laws,  directs  that  Bet-Adl,  houses  of  justice,  be  es- 
tablished in  every  place,  with  nine  or  more  members, 
all  Bahai  men,  who  shall  be  Trustees  of  the  Merciful, 
Administrators  for  God.  In  the  thirteenth  of  the 
"  Glad  Tidings  "  ^  he  says  : 

"  The  affairs  of  the  people  are  placed  in  charge  of 
the  men  of  the  House  of  Justice.  They  are  day- 
springs  of  command  (divine  agents,  representatives 
of  God).     They  may  execute  what  they  deem  advis- 

1  TAe  Moslem  Worlds  191 2,  p.  238. 

2  "  Glad  Tidings,"  p.  91.  s  Chicago  Edition,  p.  89. 


142  BAHAISM  AND  ITS  CLAIMS 

able.  It  is  incumbent  upoji  all  to  obey  them.  Their 
souls  will  be  inspired  with  divine  aspiration.  God 
will  inspire  them  with  what  He  willeth." 

With  them  will  lie  the  interpretation  of  points  of 
doctrine.  They  must  decree  and  judge  according  to 
Bahai  revelation.  "  They  must  gaze  day  and  night 
towards  that  which  hath  been  revealed  from  the 
horizon  of  the  Supreme  Pen."  They  shall  rule  by 
divine  right.  Their  authority  shall  be  absolute. 
Abdul  Baha  restates  the  words  of  Baha :  ^  "  The 
House  of  Justice  must  be  obeyed  in  all  things."  "  It 
is  the  centre  of  true  government."  "  The  Law  of 
God  will  be  invested  in  them,  and  they  will  render 
decisions."  "  All  judgment  will  be  from  the  stand- 
point of  God's  laws."  "  Its  decisions  and  com- 
mands will  be  guarded  from  mistake.  It  will  have 
conferred  upon  it  infallibility."  The  House  of  Jus- 
tice will  have  local  councils,  national  ones,  and  an  in- 
ternational one.^  Of  the  latter,  Abdul  Baha  said  in 
an  address  in  New  York : 

"  A  universal  or  world  House  of  Justice  shall  be 
organized.  That  which  it  orders  shall  be  the  Truth 
in  explaining  the  commands  of  Baha  Ullah  and  shall 
be  obeyed  by  all.  All  men  shall  be  under  its  super- 
vision^  ^ 

Its  functions  are  not  confined  to  matters  of  faith,  for 
Abdul  Baha  continues  :  **  The  House  of  Justice  is  en- 
dowed with  a  political  as  well  as  a  religious  aspect 

1  Grundy's  «*Ten  Days  in  Acca." 

2  "  Answered  Questions,"  by  Abdul  Baha,  Barney,  pp.  19&-199, 
^S,  IV.,  Dec.  12,  1913;  April  9,  1914,  p.  21. 


BAHAISM  AND  THE  STATE  143 

It  embodies  both  aspects,  and  is  protected  by  the 
preserving  power  of  Baha  Ullah  himself/'  In  the 
political  aspect  it  will  be  supreme,  "  The  separation 
of  the  Religion  and  the  State  can  only  be  tempo- 
rary," says  Dreyfus,^  "  a  momentary  stage.  For  the 
present  the  two  spheres  are  separate.  When  Baha- 
ism  triumphs  they  will  be  united."  "  The  House  of 
Justice  ^  will  have  under  its  control  almost  the  whole 
administration,  and  naturally  will  take  the  place  of 
our  municipal  councils.  Such  has  been  Baha  Ullah's 
intention.  Further  he  clearly  aims  not  only  at  a 
municipal  House  of  Justice,  but  also  at  a  legislative 
one,  sitting  as  a  national  parliament  and  as  an  inter- 
national tribunal."  Remember  that  all  the  members 
are  to  be  Bahais.  So  Remey  says,  "  There  will  be  a 
union  of  Religion  and  the  State — the  governments 
of  the  nations.  The  material  laws  of  men  will  be 
founded  and  enforced  according  to  "  Bahaism.^  In 
this  politico-religious  regime,  the  political  will  be 
subject  to  the  religious.  "  The  kings  and  rulers  of 
the  world,"  says  Abdul  Baha,^  "  will  find  their  true 
authority  under  the  rulings  of  the  House  of  Justice. 
It  will  decide  between  kings  and  kings."  Baha  ad- 
dressed letters  ^  to  kings  with  arrogant  assumption  of 
authority  to  control  the  civil  powers. 

The  Houses  of  Justice  will  have  large  financial 
powers.     They  shall   inherit  all   property   of  those 

» "The  Bahai  Revelation,"  p.''i23.  "^ Ibid.,  p.  144. 

*  "  Bahai  Movement,"  p.  69.  *  Grundy,   Ibid. 

*  Mohammed  wrote  to  the  rulers  of  Constantinople,  Persia,  Egypt,  and 
Syria.  That  which  was  a  bold  and  striking  act  on  the  part  of  Moham. 
med  is  a  weak  imitation  on  the  part  of  Baha. 


144  BAHAISM  AOT)  ITS  CLAIMS 

dying  without  heirs,  and  one-third  of  that  of  those 
dying  childless.^  One-third  of  all  fines  for  crimes 
shall  go  to  them.  For  example,  in  case  of  murder, 
two-thirds  of  the  blood  money  shall  go  to  the  family 
of  the  murdered  and  one-third  to  the  House  of  Jus- 
tice. A  tithe  of  nineteen-hundredths  shall  be  given 
into  their  hands.  They  shall  act  as  trustees  for 
minors  and  incapables,  and  as  a  Poor  Board. 

They  shall  have  civil  jurisdiction,  "to  setrie 
material  difficulties  between  believers,"  ^  for  the  pro- 
tection of  men,  for  the  preservation  of  human 
honour.^  **  If  any  man  refuses  to  educate  his  chil- 
dren, the  House  of  Justice  shall  do  it  at  his  expense," 
and  "  shall  order  all  the  negligent  to  pay  "  and  use 
police  powers  to  enforce  it. 

They  must  also  interpret  and  administer  criminal 
law,  for  Baha  has  "  revealed  "  a  code  of  laws  and 
regulations  concerning  material  as  well  as  spiritual 
things.'*  Abdul  Baha  says,  *' The  revelations  of 
Baha  Ullah  contain  all  the  great  laws  of  social  govern- 
ment." "  The  laws  cover  all  points  and  questions  of 
national  administration."  ®  For  example,  in  the 
"  Kitab-ul-Akdas,"  the  punishment  for  theft  is  pre- 
scribed :  for  the  first  offense,  exile ;  for  the  second, 
imprisonment ;  for  the  third,  branding  "  thief "  on  the 
forehead,  "  lest  other  countries  accept  him."  For 
adultery  a  fine  is  to  be  paid  to  the  House  of  Justice, 

*  They  become  what  they  accused  the  Shiah  Mullahs  of  being ; 
"  Dead  men's  heirs,  consumers  of  endowments,  and  collectors  of  tithes  and 
« thirds.' "  2  Dreyfus,  p.  131. 

«  "  Ishrakat,"  p.  33.  *  Remey,  p.  61.  «*  Kheiralla,  p.  433. 


BAHAISM  AND  THE  STATE  145 

and  for  the  second  offense,  double  of  the  fine. 
Arson  is  made  punishable  by  burning,  etc.  This  fiat 
legislation  of  Baha  Ullah  is  to  be  imposed  upon  the 
parliaments  of  all  nations.  "  All  legislative  and  ad- 
ministrative functions,"  says  Dreyfus,^  **  shall  assume 
a  sacred  character  "  under  the  control  of  the  Bahai 
House  of  Justice. 

In  brief,  Bahaism  would  set  up  in  each  town,  in 
every  country,  ruling  councils,  and  a  central  one 
universal  in  its  sway,  composed  entirely  of  Bahais, 
clothed  with  supreme  authority,  because  God-given, 
over  kings,  parliaments,  and  peoples ;  councils  in- 
fallible and  absolute,  superior  to  appeal  or  protest ; 
deciding  and  exacting  obedience  in  every  depart- 
ment of  the  life  of  humanity — religious,  domestic, 
social,  educational,  financial,  judicial,  and  political. 
It  would  be  not  an  imperiufn  in  tmperio,  but  an  Em- 
pire over  all.  It  would  be  a  priestcraft  ^  such  as  the 
world  has  not  yet  seen — a  religious-political  regime 
in  which  kings  and  presidents  will  go  not  to  Canossa 
but  to  Acca,  and  alike  hold  the  stirrups  of  Bahai 
justices,  and  laws  of  parliaments  will  be  subject  to 
revision  and  veto  by  the  Bahai  House.  In  it  is  the 
certainty  of  priesdy  oppression  when  fallible  men  set 
up  their  judgment  as  God's.  The  Bahais  claim  to 
have  no  priests  and  no  hierarchy.     It  is  a  question 

1  "  The  Bahai  Revelation,"  p.  32. 

*  The  word  "  priest "  is  used  loosely  for  an  officer  of  religion.  Bahais  use 
no  special  term.  Abdul  Baha  says  ("  Universal  Principles,"  p.  38)  :  "  The 
making  of  specific  laws  is  apportioned  to  the  House  of  Justice.  The 
members  will  not  form  laws  and  statutes  according  to  their  own  opinions 
and  thoughts,  but  by  the  power  of  inspiration." 


146  BAHAISM  AND  ITS  CLAIMS 

of  names.  Their  system  and  laws  contain  the  real 
thing,  full-fledged,  men  mediating  God's  will.  We 
may  call  it  a  bahaiarchy,  if  they  prefer. 

Abdul  Baha,  recognizing  the  objections  that  will 
be  made  to  the  political  functions  of  the  Bahai  jus- 
tices, and  foreseeing  difficulty  with  Governments, 
has,  for  the  time  being,  directed  that  in  America  and 
Europe  the  name  **  House  of  Spirituality  "  or  *'  House 
of  Consultation "  be  used.^  But  change  of  name 
does  not  alter  the  reality  or  change  the  "  revelation  " 
of  Baha.  The  House  of  Justice  (central)  is  to  be  set 
up  when  Abdul  Baha  dies,  and  it  will  assume  its 
functions  gradually  as  opportunity  and  expediency 
demand.  Already  orders  have  gone  forth  prohibit- 
ing the  interpretation  of  the  words  of  Baha  or  per- 
sonal expositions  of  them.^  Already  the  fiat  has 
interdicted  the  publication,  by  a  Bahai,  of  a  tract, 
book,  or  translation  on  the  Bahai  religion  without 
submitting  it  to  the  censor  at  Acca.^ 

The  effect  of  the  working  of  the  Bahai  system  may 
be  realized  by  imagining  it  as  set  up  in  Persia. 
Suppose,  for  example,  that  the  small  minority  of 
Bahais  now  in  Persia  should  become  a  majority, 
with  a  Bahai  Shah,  Bahaism  would  become  the 
established  religion.  "  Houses  of  Justice "  would 
come  into  operation.  What  of  those  who  remain 
Moslems  and  Christians?  Fortunately  Baha  has 
abolished  the  law  of  the  Bab  that  required  their  ex- 
pulsion from  the  chief  provinces  of  Persia  and  the 

»  "  Tablets,"  Vol.  I,  pp.  i  and  6.  2  «  Brilliant  Proof,"  p.  26. 

8  .S".  W.y  July  13,  1913,  p.  121. 


BAHAISM  AND  THE  STATE  147 

confiscation  of  their  property.  But  either  the  other 
religions  must  be  judged  by  Bahai  courts,  or  separate 
courts  must  be  set  up  for  them.  This  would  perpet- 
uate the  double  system  of  courts,  the  urfi  or  civil 
and  the  shari  or  religio-civil  courts.  The  latter 
would  be  entirely  Bahai  and  either  lording  it  over  or 
in  conflict  with  the  civil  administration.  This  would 
be  a  continuation  of  the  present  confusion  of  Persian 
conditions,  only  with  the  Bahais  in  control.  What 
might  the  minority  expect?  The  oppressions  and 
anathemas  received  by  the  old  Bahais  from  the  fol- 
lowers of  Abdul  Baha  Abbas  give  the  answer.^  For- 
tunately for  the  world,  the  universal  reign  of  Bahaism 
is  not  to  be  realized,  neither  is  the  prophecy  of  Abdul 
Baha  to  be  fulfilled  which  says^  "that  the  flag  of 
Baha  Ullah  will  overcome  every  other  flag  and  all 
rulers  will  do  homage  to  it." 

*  Abdul  Baha  justified  Mohammed's  use  of  the  sword,  saying,  "  Mo- 
hammed commanded  his  followers  to  carry  the  religion  of  God  by  the 
sword.  It  is  right  to  inflict  injury  to  save  a  man's  life,"  therefore  to  save 
his  soul  by  force. 

8  «  Daily  Lessons  at  Acca  "  (Goodall  and  Cooper),  p.  72. 


VII 

Bahaism  and  Woman 


Baha  Ullah  in  a  letter  to  one  of  his  wives : — This  writing  is  to 
the  Exalted  Leaf,  who  hath  tasted  My  Most  Holy  and  Wonderful 
Saliva.  We  have  given  thee  to  drink  from  My  Sweetest  Mouth,  O 
thou  blessed  and  sparkling  leaf.  We  have  bestowed  upon  thee 
such  a  station  as  no  woman  had  who  preceded  thee. — In  Prayers, 
Tablets  and  Instructions,  igoo. 

There  is  a  touch  of  oriental  luxury  of  admiration  in  some  esti- 
mates of  Kurrat-ul-Ayn,  who  in  important  moral  characteristics  did 
not  rise  above  the  level  of  her  time  and  place.  And  in  its  results 
Babism  has  not  exalted  woman. — R.  E.  Speer,  "  Missions  and 
Modern  History,'*  Vol,  /,  /.  j^o. 


VII 
BAHAISM  AND  WOMAN 

ABDUL  BAH  A  while  in  Europe  and  America 
had  much  to  say  about  the  relation  of  man 
and  woman.  In  New  York  City,  after  re- 
ferring the  audience  to  various  books  of  the  Bahai 
religion,  he  said  :  **  Similarly  all  the  other  tablets  of 
Baha  Ullah  contain  new  teachings,  which  have  not 
been  revealed  in  any  books  of  the  past  Prophets. 
The  sixth  new  teaching  is  the  equality  between  men 
and  women.  This  is  peculiar  to  the  teachings  of 
Baha  Ullah,  for  all  other  religions  placed  men  above 
women."  ^  In  the  exposition  of  Bahai  teachings  at 
Clifton,  England,  he  declared :  "  His  Highness, 
Baha  Ullah,  established  certain  precepts  or  prin- 
ciples." ^  **  The  sixth  principle  of  Baha  Ullah  re- 
gards the  equality  of  the  sexes.  God  has  created 
the  man  and  the  woman  equal.  In  the  animal  king- 
dom the  male  and  the  female  enjoy  suffrage 
[laughter]  ;  in  the  vegetable  kingdom  the  plants  all 
enjoy  equal  suffrage  [laughter  and  applayse].  The 
male  and  the  female  of  the  human  kingdom  are 
equal  before  God,  Divine  justice  demands  that  men 
and  women  have  equal  rights." 

1  S.  W.  (Bahai),  Dec.  12,  1913,  p.  254. 

2  S.  W.  (Bahai),  March  21,  19 13,  p.  5. 

151 


152  BAHAISM  AND  ITS  CLAIMS 

My  first  thought  on  reading  these  statements  was 
one  of  surprise,  for  they  contradict  my  observations 
during  thirty  years'  residence  in  Persia,  in  close  touch 
with  Bahais.  I  decided  to  make  a  thorough  investi- 
gation of  the  teachings  and  practice  of  Baha  Ullah 
bearing  on  the  relation  of  the  sexes,  to  determine  def- 
initely whether  these  claims  of  the  **  inspired  inter- 
preter "  were  valid  or  not.  A  considerable  body  of 
Bahai  literature  and  "  revelation "  is  accessible. 
Examination  of  the  chief  books,  the  "  Kitab-ul-Akdas," 
the  "  Ikan  "  and  the  "  Surat-ul-Haykal  "  disclose  no 
such  teaching.  Neither  the  155  paragraphs  of  the 
*'  Hidden  Words,"  nor  the  "  Seven  Valleys  "  have  any 
such  delectable  thoughts  for  Oriental  women. 
Neither  the  six  **  Ornaments  "  ^  of  the  faith  nor  the 
four  "  Rays,"  ^  nor  the  nine  "  Efiulgences,"  ^  nor  the 
eleven  **  Leaves  of  the  Words  of  Paradise,"  nor  the 
nine  precepts  of  the  "  Tablet  of  the  World,"  nor  the 
fifteen  "  Glad  Tidings  " — though  they  announce 
many  blessings,  from  freedom  to  cut  the  beard  as 
you  please  to  constitutional  monarchy  as  the  best 
form  of  government — give  the  teaching  of  the 
equality  of  woman  with  man.  Neither  Mirza  Abul 
Fazl  in  his  "  Bahai  Proofs,"  representing  the 
new  Bahais  of  Abdul  Baha,  nor  Doctor  Kheiralla 
in  his  ponderous  volume  on  Beha  Ullah,  repre- 
senting the  old  Behais,  in  this  bitter  and  ran- 
corous schism ;  nor  Myron  Phelps  in  his  "  Life  of 
Abbas  EfTendi,"  nor  Professor  Browne  of  Cambridge 
University  in  his  learned  and  impartial  investiga- 

»  Tablet  of  Tarazat.  »  Tablet  of  Tajalliyat.  »  Ishrakat. 


BAHAISM  AND  WOMAN  163 

tions  regarding  the  religion  makes  the  statement 
that  Baha  Ullah  teaches  the  equality  of  man  and 
woman.  On  the  contrary,  investigation  confirmed 
my  previous  conviction  that  the  position  of  woman 
under  Bahai  laws  and  customs  is  inferior  to  that  she 
holds  in  Western  lands  and  that  her  lot  is  far  less 
desirable  and  less  blest  than  in  Christian  civilization. 
I  reached  the  conclusion  that  this  doctrine  as  enun- 
ciated by  the  **  Interpreter "  is  a  late  addition  to 
Bahaism,  intended  to  attract  the  attention  and  tickle 
the  ears  of  audiences  in  Europe  and  America. 

Of  the  two  or  three  thousand  Americans  who  are 
following  the  cult  of  Bahaism,  most  are  women. 
Concerning  this  Abdul  Baha  says  in  a  tablet :  "  To- 
day the  women  of  the  West  lead  the  men  in  the 
service  of  the  cause  (Bahaism)  and  loosen  their 
tongues  in  eloquent  lectures."  ^  The  editor  add^, 
"  Nine-tenths  of  the  active  workers  in  the  cause  are 
women."  ^  Hence  it  is  timely  to  consider  the  teach- 
ing and  practice  of  Baha  Ullah  with  regard  to 
women. 

I.  I  will  first  take  up  the  subject  of  education  y  for 
in  regard  to  it  the  law  of  Bahaism  justifies,  theoretic- 
ally, their  boast  of  maintaining  the  equality  of  the 

1  Bahai  News^  Aug.  20,  191 1. 

» Mr.  Remey  writes :  «  In  most  places  the  work  is  carried  on  by  the 
women  almost  entirely.  There  is  an  absence  of  many  men.  .  .  . 
Men  are  most  in  need  of  being  reached.  .  .  .  To-day  I  had  a  letter 
from  a  good  maid-servant,  saying  that  the  only  man  in  her  assembly  had 
refused  to  come  to  meetings,  because  he  was  the  only  man  present.  I 
mention  this  because  it  is  typical  of  most  assemblies  in  America.  .  .  . 
In  most  places  the  men  are  doing  but  little  "  {Bahai  News,  Aug.  20, 
1910,  p.  3). 


154  BAHAISM  AND  ITS  CLAIMS 

sexes.  In  this  it  is,  however,  simply  imitating  the 
law  of  enlightened  Christian  lands,  nor  does  their 
practice  at  all  keep  pace  with  their  precepts.  In  the 
seventh  Ishrak  (Effulgence)  it  is  **  enjoined  upon  all 
to  instruct  and  educate  their  children."  ^  The  "  Kitab- 
ul-Akdas  "  decrees  **  that  every  father  must  educate 
his  sons  and  daughters  in  learning  and  in  writing  " 
and  also  in  the  Bahai  religion.  Education  is  to  be 
compulsory  and  if  neglected  by  the  parents  must  be 
attended  to  by  the  **  House  of  Justice."  But,  notwith- 
standing this  law,  most  Persian  Bahais  have  allowed 
their  girls  to  grow  up  in  ignorance,  while  educating 
many  of  their  boys.  Even  at  Acca,^  Syria,  the  head- 
quarters of  the  sect,  where  Baha  had  a  school  for 
boys,  no  like  opportunity  was  furnished  to  the  girls 
for  an  education.  The  fact  that  modern  schools 
for  girls  could  not  be  opened  in  Persia  is  no  ade- 
quate excuse,  for  private  tutors  could  have  been  em- 
ployed, as  is  the  custom  in  many  Persian  Shiah 
families,  or  the  fathers  could  at  least  have  taught 
their  daughters  to  read.  Lately  American  Bahais 
have  begun  to  stir  them  up.  They  have  organized 
the  Persian- American  or  Orient-Occident  Educational 
Society.  It  raises  funds  in  America  for  Bahai  schools 
and  hospitals.  With  exceeding  lack  of  candour,  it 
poses  as  simply  a  philanthropic  enterprise  and  con- 
ceals its  primary  and  ulterior  object,  which  is  the 
propagation  of  Bahaism.  Its  missionaries  make 
their  reports  of  their  work  in  the  Bahai  News  or 
Star  of  the   West,  of  Chicago.     They  have  one  or 

» «  Tablet  of  Ishrakat,"  p.  36.  2  Phelps,  pp.  i  lo,  229. 


BAHAISM  Aim  WOMAN  155 

more  schools  for  girls  in  Persia  and  several  scores  of 
girls  in  attendance.  The  American  Bahai  mission- 
aries are  residing  in  Teheran  and  Tabriz/  directing 
the  propaganda  and  working  for  the  elevation  of  the 
girls  and  women  through  the  Bahai  religion. 

II.  I  pass  to  the  consideration  of  the  civil  and  do- 
mestic rights  of  woman  under  Bahaism^  and  will  review 
the  customs  and  regulations  regarding  marriage — 
so  fundamental  in  the  constitution  of  human  society. 

{a)  Marriage  seems  to  be  obligatory,  according 
to  the  "  Kitab-ul-Akdas."  It  says  :  "  A  solitary  life 
does  not  meet  God's  approval ;  adhere  unto  what 
the  trustworthy  Counsellor  commands.  Deprive  not 
yourselves  of  that  which  is  created  for  you."  ^  Monks 
and  nuns  are  called  upon  to  marry  that  they  may 
have  children  "  to  celebrate  the  praise  of  God."  A 
tablet  says  :  **  Nor  must  they  refrain  from  marriage 
which  causes  procreation  and  multiplication  of  the 
servants  of  God."^  Mirza  Abul  Fazl,  the  learned 
philosopher  of  the  dispensation,  interprets  the  law  to 
mean  :  "  He  has  enjoined  upon  the  people  of  Baha 
abstinence  from  monkhood  as  well  as  from  ascetic 
discipline.  He  has  commanded  them  to  marry."* 
Professor  Browne  says :  "  Marriage  is  enjoined  upon 
all."  In  like  manner  the  "  Bayan  "  of  the  Bab  pre- 
viously made  marriage  obligatory,  but  unlawful  with 
an  unbeliever. 

[b)    Marriage  is  declared  to  be  conditioned  on  the 

*  Afterwards  withdrawn  from  Tabriz. 

'"Principles  of  the  Bahai  Movement,"  p.  i6. 

'  Mirza  Abul  Fazl's  "  Bahai  Proofs,"  p.  105.  *  Ibid.f  pp.  95-96. 


166  BAHAISM  AND  ITS  CLAIMS 

consent  of  both  parties  and  of  the  parents.  But  in 
practice  the  matter  of  consent  is  still  one-sided. 
Take,  for  example,  an  incident  in  the  life  of  Abbas 
Effendi.^  The  mother  and  sister  were  very  desirous 
that  he  should  marry  and  looked  about  and  found  a 
girl  of  whom  they  approved.  The  sister  narrates 
that  "  without  consulting  my  brother,  I  invited  the 
girl  to  visit  us.  After  a  wearisome  journey,  she  and 
her  brother  reached  Haifa.  We  commenced  quietly 
to  make  preparations  for  the  marriage  without  mak- 
ing known  to  my  brother  the  arrival  of  the  girl. 
My  brother  saw  that  there  was  something  unusual 
afoot,  so  he  demanded  of  us  with  considerable 
energy,  *  What  is  this?  What  are  all  the  people 
smiling  about  ?  Are  you  again  planning  to  get  me 
a  wife  ?  If  you  are,  give  it  up ;  I  will  not  marry.' 
We  pleaded  and  reasoned  with  him.  At  length  we 
said,  *She  has  come,  what  shall  we  do?'  He  hesi- 
tated and  finally  said  :  *  Well,  since  you  have  brought 
her  here,  she  belongs  to  me,  and  I  will  give  her  in 
marriage  to  some  one  else.'  At  length  my  brother 
brought  about  her  marriage  to  a  husband  of  his  own 
selection."  The  "  consent "  of  the  girl  in  this  case 
seems  to  have  been  considered  about  as  much  as  in 
ordinary  Oriental  usage. 

(c)  Baha  Ullah  advised  against  child-marriages, 
yet,  strange  to  say,  seems  to  have  tolerated  child- 
betrothals.  Among  Persians  it  is  a  common  custom 
to  betroth  children.  Abbas  was  after  this  manner 
betrothed  to  his  cousin  in  infancy.     When  the  house- 

1  Phelps,  /did.,  pp.  86-87. 


BAHAISM  AKD  WOMAN  157 

hold  "of  Baha  thought  the  time  had  come  for  the 
marriage,  Abbas  thought  differently  and  refused  to 
agree  to  it.  This  incident  ^  occurred  before  the  one 
narrated  above  and  is  concerning  a  different  girl. 
Curiously  it  was  a  girl  named  Moneera,  who  had 
been  betrothed  to  another  in  infancy  who  finally  be- 
came the  wife  of  Abbas  Effendi.  She  had  been 
promised  to  her  cousin  Mohammed  Tagi,  and  after 
she  had  reached  the  age  of  maturity,  the  youth 
urged  on  the  marriage.  The  wedding  was  cele- 
brated and  the  bride  brought  to  the  groom's  house. 
Then,  so  the  story  goes,  the  husband  refused  to  see 
his  bride  and  continued  in  stubborn  neglect  and 
denial  of  marital  rights  till  his  death — six  months 
afterwards.  Later  Baha  Ullah  persuaded  Abbas  to 
take  the  "  sweet  and  amiable  '^  virgin- widow  for  his 
wife  and  he  is  said  to  have  attained  to  "  a  warm 
affection  and  regard  "  for  the  woman  he  was  asked 
to  marry.^  Did  I  wish  to  assume  the  r61e  of  higher 
critic,  I  might  suggest  that  the  latter  incident,  like 
that  in  "When  Knighthood  was  in  Flower,"  is 
apocryphal,  and  intended  to  create  a  legend  of  her 
virginity  up  to  the  time  she  became  the  "leaf"  of 
the  "  Greatest  Branch  of  God." 

Another  account  I  have  gathered  from  a  Syrian 
disciple  of  Baha.  He  reports  that  Abbas  EflFendi 
would  not  marry  the  girl  his  parents  had  betrothed 
him  to,  because  he  had  a  love  affair  with  Moneera, 
the  wife  of  Mohammed  Tagi.  The  speedy  demise 
of  the  husband  was  attributed  to  poison  administered 

»  Phelps,  Ibid.,  p.  85.  « Ibid.,  pp.  88-90. 


168  BAHAISM  AND  ITS  CLAIMS 

by  his  wife,  who  thereupon  became  the  wife  of  Abbas 
Effendi.     Her  title  among  Bahais  is  "  Holy  Mother." 

{d)  Another  part  of  the  marriage  law  gives  direc- 
tions as  to  the  number  of  wives  a  man  may  take. 
The  "  Kitab-ul-Akdas "  says:  "God  hath  decreed 
you  to  marry.  Beware  of  marrying  more  than  two, 
and  whosoever  is  content  with  one,  attaineth  peace 
for  himself  and  her."  ^ 

Mr.  Phelps^  calls  attention  to  this  fact  that  the 
Book  of  Laws  permits  of  taking  two  wives.  This 
limitation  of  the  man  to  bigamy  is  deemed  an  im- 
provement on  the  law  of  Islam  allowing  polygamy. 

But  Bahai  law  does  not  permit  a  wife  to  have  two 
husbands.  This  absolutely  invalidates  the  claim  and 
declaration  of  Bahaism  concerning  the  equality  of 
the  sexes.  It  proclaims  the  woman  the  inferior,  not 
the  equal.  No  equality  can  exist  in  a  household  un- 
der such  a  license.  Where  is  the  boast  of  progress 
and  superiority,  when  the  most  essential  unit  of  hu- 
man society  is  nullified?  ** Twain  shall  be  one," 
says  the  Gospel  of  Christ.  Can  we  believe  that  the 
**  Incarnated  Father  of  all "  has  revealed  a  new 
"Most  Holy  Book"  in  which  bigamy  is  permitted? 
Akstag  fur  Allah  I     God  forbid  ! 

I  will  now  give  some  details  from  the  history  of 
the  Babi  and  Bahai  "  Manifestations  "  to  show  their 
practice  in  regard  to  marriage. 

After  the  execution  of  the  Bab,  1850,  the  rival 
claimants  to  prophethood  were  Mirza  Yahya,  sur- 

1  See  also  Professor  Browne  in  the  Jour.  Roy.  As.  Soc,  1892. 
»  "  Life  of  Abbas  Effendi,"  p.  139. 


BAHATSM  AND  WOMAN  159 

named  Subh-i-Azal,  and  Mirza  Husain  AH,  surnamed 
Baha  Ullah.  They  were  sons  of  Mirza  Abbas  of 
Nur,^  called  Mirza  Buzurk.  He  had  a  wife  and  a 
concubine.  Yahya  was  the  son  of  the  wife  and 
Husain  Ali  of  the  concubine.  This  was  under  the 
law  of  Islam.  The  subsequent  enmity  of  the  half- 
brothers  exhibits  one  of  the  evil  results  of  polygamy. 

Subh-i-Azal  was  the  "  Lord  of  two  wives,"  whose 
names  and  condition  are  recorded  in  the  pension 
records  ^  of  the  Turkish  and  British  Governments  in 
Cyprus.  The  first  was  named  Fatima  and  her  com- 
panion wife  was  Rukayya.  They  had  fourteen  chil- 
dren. Besides  the  two,  who  were  with  Azal  in 
Cyprus,  it  seems  there  were  two  others.  Of  the 
third  wife  he  says  ^  in  his  personal  narrative :  "  My 
wife,  who  was  taken  captive  and  was  released,  has 
now  grown  old  in  Persia  without  an  interview  being 
possible.'*  The  fourth  quarrelled  with  her  lord  and 
accompanied  the  Bahais  to  Acca.*  After  several  of 
the  Azalis,  with  whom  she  was  living,  were  mur- 
dered by  the  Bahais,^  she  was  sent  on  to  Constanti- 
nople with  a  surviving  Azali.^ 

Baha  Ullah,  like  Mohammed,  surpassed  his  own 
law.  He  had  three  wives,  or  two  wives  and  a  con- 
cubine. Bahai  writers  generally  omit  this  informa- 
tion in  describing  his  life  and  character.  Kheiralla 
has  a  chapter  on  his  household  and  gives  the  names 

1 "  New  Hist.,"  pp.  374-375.  *  "  Trav.'s  Narr.,"  p.  384. 

»"  New  Hist,"  p.  415.  ■*  Phelps,  p.  73. 

*"  New  Hist,"  p.  xxiii;  "Trav.'s  Narr.,"  p.  361.  Compare  "  A  Yeat 
Among  the  Persians."  «  Phelps,  p.  79. 


160  BAHAISM  AND  ITS  CLAIMS 

and  titles  of  his  children,  twelve  in  all,  but  fails  to 
mention  the  fact  that  he  had  two  wives,  though  he 
says  :  *'  Like  Abraham,  by  establishing  his  house- 
hold, Baha  Ullah  perfected  the  laws  of  man,  and  ful- 
filled the  prophecies  of  scripture."  ^  C.  M.  Remey 
passes  over  the  subject  with  the  remark  :  "  As  a  man 
he  lived  a  life  in  harmony  with  his  Oriental  environ- 
ment." ^  Abbas  EfTendi  in  his  "  Traveller's  Narra- 
tive," Abul  Fazl,  Dreyfus,  Sprague,  Thornton  and 
others  fail  to  inform  their  readers  of  the  truth  and 
this  omission  is  evidendy  with  definite  purpose. 
Phelps  is  more  candid.  He  says  that  *•  Baha  Ullah 
had  two  wives  ;  that  the  Book  of  Laws  permits  it."  ^ 
Professor  Browne  refers  to  the  three,  giving  the  hon- 
orary titles  conferred  upon  two  of  them.  He  makes 
a  quotation  *  from  Hasht  Behasht  which  reads : 
**  Among  the  titles  conferred  by  Baha  Ullah  are  the 
following : — on  his  wives,  Madh-i-Ulya,  *  the  Su- 
preme Cradle,'  and  Varaka-i-Ulya,  *  the  Supreme 
Leaf.'  "  And  in  the  "  New  History,"  he  says  :  **  The 
title  of  Varaka-i-Ulya  was  conferred  by  Baha  Ullah 
on  one  of  his  wives."  ^  The  name  of  the  first  wife 
was  Aseyeh  or  Nowab.  She  was  the  mother  of 
Abbas  EfTendi  and  six  other  children.®  According 
to  Subh-i-Azal's  narrative  ^  she  was  a  niece  of  the 
Shah's    vizier.     She    survived    Baha   and  suffered 


i"Baha  Ullah,"  by  Kheiralla,  pp.  491-492. 

2  "  The  Bahai  Movement,"  by  C,  M.  Remey,  p.  24.        »  Phelps,  p.  139. 

*"  Trav.'s  Narr.,"  p,  361.  «  «  New  Hist,"  p.  273,  Note  2. 

««'  Tablets  of  Abdul  Baha,"  Vol.  I,  pp.  209,  218. 

'  "  New  Hist,"  p.  415  and  Note  I. 


BAHAISM  AND  WOMAN  161 

much  from  the  children  of  the  other  wife,  according 
to  Abbas  Effendi/  The  first  marriage  was  in 
Teheran  in  1835.  He  took  a  "companion  for  her  " 
in  1850.  Her  title  was  Madh-Ulya.  She  was  the 
mother  of  Mirza  Mohammed  Ali,  Mirza  Badi  UUah 
and  other  sons  and  daughters.  The  manuscript, 
**  Life  of  Baha  Ullah,"  continues :  "  In  the  last  year 
at  Bagdad  (1867-68)  before  the  exiling  of  our  Lord 
to  Constantinople,  the  sister  of  Mirza  Mahdi  of 
Kashan  was  honoured  to  be  His  wife."  It  appears 
that  she  was  sent  by  a  rich  believer  from  Persia  to 
be  a  maid-servant  in  Baha^s  household.  The  Per- 
sian Consul  in  Bagdad,  Mirza  Buzurk  Khan  Kasvini^ 
desired  to  take  her  as  his  wife  or  concubine.  Baha 
himself  took  her  as  a  concubine.  Because  he  was 
thwarted,  the  Consul  showed  special  enmity  to  Baha 
and  his  followers.  The  only  child  of  this  wife,  a 
girl,  was  born  at  Acca  in  1873.  The  three  wives 
survived  Baha.  After  his  death  one  of  them  suf- 
fered gross  indignities  at  the  hands  of  Abbas  Eflendi, 
being  furiously  attacked  by  him  in  his  own  house, 
so  that  she  fled  precipitately.  This,  at  least,  is  the 
report  of  Khadim  Ullah,  the  lifelong  amanuensis  of 
Baha  Ullah.^ 

It  should  be  noted  that  all  of  Baha's  wives  *  had 

» "  Tablets,"  Vol.  I,  p.  107.  »  «  Trav.'s  Narr.,"  p.  84. 

8  «  Facts  for  Behaists,"  p.  59. 

♦  The  Family  of  Baha  Ullah  {zSi'j-iBgs) 
First  wife,  named  Nawab,  or  Aseyeh,  entitled  Veraka-ulya,  "  the  Supreme 
Leaf,"  married  at  Teheran,  125 1  a.  h.,  i,  e.^  1835  ^'  ^• 
Her  children,  ( i )  Aga  Mirza  Sadik,  born  at  Teheran,  died  at  4  years, 
(2)  Abbas  Effendi,  born  at  Teheran,  1S41. 


162  BAHAISM  AND  ITS  CLAIMS 

children,  and  that  the  first  wife  had  a  living  son 
(Abbas)  when  he  took  the  second  wife,  so  that  the 
usual  excuses  cannot  be  pleaded  in  palliation.  For 
it  is  common  for  Bahais  in  Persia  to  quote  their  law, 
in  speaking  to  a  Christian,  as  meaning  that  a  man 
may  take  an  additional  wife  if  the  first  one  is  child- 
less. Mr.  Phelps  pleads^  in  extenuation  for  Baha 
Ullah  that  "  his  second  marriage  occurred  early  in 
his  life  and  under  peculiar  circumstances,  the  exact 
nature  of  which  I  do  not  know.'*  Such  an  excuse 
might  be  accepted  for  a  man  like  Mullah  Moham- 
med Ali,  the  Babi  leader  of  the  Zen j an  insurrection, 
for,  as  far  as  is  known,  he  entered  upon  his  polyga- 
mous life  while  he  was  a  Mohammedan.  Two  of  his 
wives  ^  were  shot  by  a  cannon  ball  and  were  buried 
with  him  in  a  room  of  his  house,  while  his  third  wife, 
with  children,  escaped  and  lived  at  Shiraz.     But  for 


(3)  Bahiah  Khanum,  born  at  Teheran,  1844. 

N.  B. :  Some  reverse  the  order  of  (2)  and  (3). 

(4)  Ali  Mohammed,  born  at  Teheran,  died  at  7  years. 

(5)  Aga  Mahdi,  born  at  Teheran,  died  at  Acca,  187 1. 

(6)  Ali  Mohammed,  born  at  Bagdad,  died  at  2  years. 
Companion    wife,    Ayesha,   title   Mahd   Ulya,  "the  Supreme  Cradle," 

married  A.  H.  1266,  1850  A.  D. 
Her  children,  (i)  Mohammed  Ali,  born  at  Bagdad,  1854. 

(2)  Samadiah,  Bagdad,  1857,  died  Acca,  1904. 

(3)  Ali  Mohammed,  Bagdad,  died  at  2  years. 

(4)  Saz-Habbieh,  Bagdad,  died  Constantinople. 

(5)  Zia  Ullah,  Adrianople,  1867,  Haifa,  1898. 

(6)  Badi  Ullah,  Adrianople. 

Concubine,  a  sister  of  Mirza  Mahdi  Kashani,  taken  at  Bagdad. 

Her  child,     (i)  One  daughter,  born  1873,  a*  Acca,  name  Shuruk. 
The  wives  and  concubine  of  Baha  Ullah  all  survived  him. 
1  Phelps,  p.  139.  *  "  New  Hist.,"  pp.  160-162,  164. 


BAHAISM  AND  WOMAN  163 

Baha  Ullah  the  excuse  of  Mr.  Phelps  is  inadmissible, 
for  he  was  no  longer  a  Moslem  when  he  took  the 
second  wife,  and  was  thirty-three  years  old,  and  he 
was  fifty  when  he  took  the  third  wife  in  Bagdad, 
having  been  born  in  1817.  At  that  time  Baha  had 
been  for  many  years  a  leader  in  the  Babi  religion, 
had  written  the  "  Ikan,"  and  announced  his  mission. 
Nor  was  this  polygamous  union  a  passing  phase  of 
his  life,  but  one  continued  through  thirty  or  forty 
years.  It  would  have  concerned  us  little  to  know 
the  private  life  of  Baha  Ullah  so  long  as  the  religion 
presented  itself  merely  as  aiming  at  a  reformation  of 
Islam,  for  it  may  readily  be  admitted  that  it  is  some- 
what less  of  an  evil  to  have  two  wives  and  one  con- 
cubine than  the  four  wives  and  unlimited  concubines 
that  the  Koran  allows,  or  the  nine  to  thirteen  wives 
that  Mohammed  took,  and  that  if  Bahaism  should 
cut  off  the  temporary  concubines,  which  disgrace 
Islam,  it  would  be  doing  a  good  thing — so  far  forth 
— but  when  the  **  Interpreter,  the  centre  of  the  Cov- 
enant," Abdul  Baha,  comes  and  stands  in  Christian 
churches  in  London  and  New  York  and  proclaims 
Bahaism  as  a  new  and  superior  gospel,  it  is  expedi- 
ent that  Baha's  real  life  should  be  made  known  to 
the  women  of  Christian  lands. 

It  is  well  to  note  the  sentiment  of  Oriental  Bahais 
with  regard  to  plural  marriage.  The  opinion  of 
those  at  Acca  can  be  understood  from  Mr.  Phelps' 
narrative.^  Abbas  Effendi  (Abdul  Baha)  had  two 
sons  and  six  daughters.     The  sons  died.     After  this, 

1  "  Life  of  Abbas  Effendi,"  p.  92. 


164  BAHAISM  AND  ITS  CLAIMS 

as  his  sister  Behiah  Khanum  narrates,  "  Many  influ- 
ences and  those  of  the  very  strongest  character  have 
been  brought  to  induce  my  brother  (Abdul  Baha)  to 
take  another  wife.  BeUevers  have  urged  it  strongly 
for  several  reasons.  Very  many  of  them  wish  to  take 
a  second  wife  themselves.  Then  there  is  a  general 
wish  that  the  Master  might  have  a  son  to  succeed 
him.  The  pressure  brought  to  bear  upon  him  has 
been  very  great,  greater  than  you  can  imagine." 
Baha  desired  that  Abbas  should  take  a  second  wife, 
but  he  refused  to  do  so  unless  Baha  should  command 
it.  There  is  deep  pathos  in  the  words  of  Abbas  ^ 
welling  from  his  sorrow-stricken  heart.  "If  it  had 
been  God's  will  that  I  should  have  a  son,  the  two 
that  were  born  to  me  would  not  have  been  taken 
away."  Albeit  he  was  forgetful  of  his  theology 
which  proclaims  Baha  as  "  God  the  Father  incar- 
nate." Why  did  not  Baha  preserve  alive  one  of  the 
sons  rather  than  wish  him  to  marry  a  companion- 
wife  in  order  to  have  another  ?  Mr.  Phelps  ^  attrib- 
utes Abbas  Effendi's  refusal  to  adopt  polygamy, 
notwithstanding  these  "  very  powerful  influences 
which  have  urged  him  to  do  so  "  to  **  his  apprecia- 
tion of  the  sufferings  and  discontent  which  it  causes 
among  women."  ^  Certainly  the  animosity  and  bitter 
quarrellings  between  the  wives  of  Baha  and  their 
respective  children,  resulting  in  a  permanent  split  in 

»  Phelps,  p.  94.  2  Phelps,  p.  105. 

3  A  Chicago  Bahai  told  me  that  Baha  took  several  wives,  that  his  ex- 
perience of  the  evils  of  polygamy,  the  quarrels  of  his  wives  and  children 
might  be  a  warning  to  us  not  to  follow  his  example  I 


BAHAISM  AND  WOMAN  165 

the  family  and  a  schism  ^  in  the  Bahai  community, 
were  sufficient  to  impress  Abbas  and  his  followers 
with  the  evil  effects  of  plural  marriage.  The  narra- 
tive shows,  however,  that  public  sentiment  among 
the  believers  at  Acca  strongly  favoured  taking  more 
than  one  wife.  They  evidently  had  no  desire  to  give 
up  the  license  granted  to  them  by  the  **  Kitab-ul- 
Akdas."  They  inclined  to  follow  it  and  the  example 
of  Baha  UUah  rather  than  the  example  of  Abdul 
Baha. 

In  conclusion,  it  is  evident  that  the  law  and 
example  of  Baha  Ullah  both  sanction  polygamy. 
By  this  the  social  inequality  of  the  sexes  is  fixed. 
Any  claim  that  Bahaism  teaches  and  establishes 
equal  rights  for  man  and  woman  is  vain  and  ground- 
less boasting. 

III.  The  regulation  of  divorce  is  another  matter  that 
vitally  affects  the  relation  of  man  and  woman.  The 
divorce  law  of  Baha,  as  prescribed  in  the  "  Kitab-ul- 
Akdas,"  is  a  loose  one.  I  again  quote  from  Professor 
Browne's  translation.^  It  will  be  noticed  that  the 
conditions  of  the  law  are  set  forth  from  the  stand- 
point of  the  man.  "  If  quarrels  arise  between  a  man 
and  his  wife,  he  may  put  her  away.  He  may  not 
give  her  absolute  divorce  at  once,  but  must  wait  a 
year  that  perhaps  he  may  become  reconciled  to  her. 
At  the  end  of  this  period,  if  he  still  wishes  to  put  her 
away,  he  is  at  liberty  to  do  so.     Even  after  this  he 

^  See  Professor  Browne's  Introduction  to  Mirza  Jani's  "  History."  Also 
Abul  Fazl's  "Bahai  Proofs,"  pp.  113-119,  and  Kheiralla's  "Facts  for 
Behaists."  2  y^^,  Roy,  As.  Soc,  1892. 


166  BAHAISM  AND  ITS  CLAIMS 

may  take  her  back  at  the  end  of  any  month  so  long 
as  she  has  not  become  the  wife  of  another  man.'* 
**  The  practice  of  requiring  a  divorced  woman  to 
cohabit  with  another  man  before  her  former  hus- 
band can  take  her  back  is  prohibited."  (This 
aboUshes  one  of  the  vile  laws  of  Mohammedanism.) 
**  If  a  man  is  travelling  with  his  wife  and  they  quar- 
rel, he  must  give  her  a  sufficient  sum  of  money  to 
take  her  back  to  the  place  they  started  from  and 
send  her  with  a  trustworthy  escort."  From  these 
quotations  it  is  evident  that  the  wife  is  dependent  on 
the  good  pleasure  and  whim  ^  of  the  man.  He  may 
put  away  ;  he  may  take  back.  The  law  says  nothing 
of  her  right  to  divorce  him.  It  does  not  appear  that 
she  has  the  right  to  divorce  her  husband  even  in 
case  he  is  guilty  of  adultery.  The  penalty  for 
adultery  is  slight.  A  fine  of  nineteen  miscals  of 
gold,  equal  to  fifty  to  sixty  dollars,  is  imposed  for  the 
first  offense  and  this  is  doubled  for  the  second  of- 
fense. The  fines  are  to  be  paid  to  the  "  House  of 
Justice."  According  to  the  **  Bayan  "  of  the  Bab  the 
husband  must  pay  the  divorced  wife  a  dowry  of 
ninety-five  miscals  of  gold  ($300)  if  they  are  city 
folks,  and  ninety-five  miscals  of  silver  ($10)  if  they 
are  villagers.  These  are  paltry  sums  even  on  the 
basis  of  Persian  poverty.  I  may  say,  in  passing, 
that  the  Laws  of  Inheritance  give  to  the  father  a 
greater  portion  than  to  a  mother,  to  a  brother  greater 

1  "  The  wife  is  still  in  a  helpless  state ;  her  fate  remains  entirely  in  the 
power  of  her  husband's  caprice  "  (Vatralsky  in  Amer.  Jour,  of  Theologyt 
1902,  p.  72). 


BAHAISM  AND  WOMAN  167 

than  to  a  sister,  and  gives  the  family  residence  to  a 
male  heir. 

Freedom  from  the  marriage  bond  is  made  easy  by 
desertion.  "  Married  men  who  travel  must  fix  a  def- 
inite time  for  their  return  and  endeavour  to  return 
at  that  time.  If  their  wives  have  no  news  from  them 
for  nine  months,  after  the  fixed  period,  they  can  go  to 
another  husband.  But  if  they  are  patient  it  is  bet- 
ter, since  God  loves  those  who  are  patient." 

How  the  husband  who  is  away  from  his  wife  can  act, 
we  may  judge  by  the  example  of  a  celebrated  Bahai,^ 
Maskin  Kalam,  who  was  agent  for  Baha  to  watch  over 
and  spy  upon  Azal  and  the  Azalis  in  Cyprus.  His 
wife  was  in  Persia ;  he  simply  took  another  in  Cyprus. 

The  ease  with  which  desertion  may  be  practiced 
under  Bahai  law  is  seen  in  the  conduct  of  Doctor 
Kheiralla,  one  of  the  first  apostles  of  Bahaism  to 
America,  and  founder  of  the  Chicago  Assembly. 
Dr.  H.  H.  Jessup  wrote :  "  A  cousin  of  Doctor 
Kheiralla,  who  is  clerk  in  the  American  Press  in 
Beirut,  gave  me  the  following  statement :  *  Doctor 
Kheiralla,  after  the  death  of  his  first  wife  in  Egypt, 
in  1882,  married  first  a  Coptic  widow  in  El  Fayum, 
whom  he  abandoned,  and  then  married  a  Greek  girl, 
whom  he  also  abandoned,  and  who  was  still  living 
in  1897  in  Cairo.  He  then  married  an  English  wife, 
who  abandoned  him  when  his  matrimonial  relations 
became  known  to  her.* "  ^ 

1  "  Trav.'s  Nam,"  pp.  378-379. 

2  Outlook,  of  New  York,  quoted  in  The  Missionary  Review,  October, 
1901,  p.  773- 


16a  BAHAISM  AND  ITS  CLAIMS 

According  to  the  claims  of  Bahais  these  loose  and 
imperfect  divorce  and  marriage  laws  are  to  be  ac- 
cepted and  administered  universally  under  the  future 
kingdom  of  Baha  in  its  world-wide  triumph  I 

It  may  be  remarked  in  passing  that  Bahaism  en- 
courages the  mixture  of  races  by  marriage.  Al- 
ready several  American  Bahais  have  married  Persian 
women,  and  Persian  men  American  women.  One 
American  Bahai  woman  has  married  a  Japanese. 
Abdul  Baha  illustrates  the  relation  of  the  races  by  a 
reference  to  animals.  "  Consider  the  kingdom  of 
the  animals.  A  pigeon  of  white  plumage  would  not 
shun  one  of  black  or  brown."  In  a  tablet  sent  to 
America,  he  directs  :  **  Gather  together  these  two 
races,  black  and  white,  into  one  assembly  and  put 
such  love  into  their  hearts  that  they  shall  even  inter- 
marry T  ^  Again  he  says :  ^  *'  The  coloured  people 
must  attend  all  the  unity  meetings.  There  must  be 
no  distinctions.  All  are  equal.  If  you  have  any  in- 
fluence to  get  the  races  to  intermarry,  it  will  be  very 
valuable.  Such  unions  will  beget  very  strong  and 
beautiful  children."  Mr.  Gregory,  an  American 
negro,  followed  this  advice  by  marrying  an  English 
woman,  Miss  L.  A.  M.  Mathew. 

IV.  The  social  position  of  women  tinder  Bahaism, 
Professor  Browne  says  :  "  Their  (the  Bahais)  efforts  to 
improve  the  social  position  of  women  have  been  much 
exaggerated."  ^  It  may  be  added  that  the  success 
of  their  efforts  has  been  small.     It  is  plain  that  the 

*  "  A  Heavenly  Vista,"  by  L.  G.  Gregory,  p.  31. 

a  Page  15.  s  «  Encyc.  Britt.,"  article,  «  Babism." 


BAHAISM  AND  WOMAN  169 

Bab  recognized  the  deplorable  condition  of  women 
under  Islam  and  desired  to  improve  it.  His  laws 
gave  woman  some  liberties.  She  was  permitted  to 
put  off  the  veil.  The  Bab  interpreted  the  prohibi- 
tion of  the  Koran  to  mean  that  "only  the  wives  of 
the  prophet  had  received  the  order  to  hide  the  face,"  ^ 
so  *'  he  relieved  believers  from  the  painful  restraint  of 
the  veil."  Women  might  appear  in  society,  hold 
conversation  with  men,^  and  go  to  the  mosques  at 
night.  Baha  renewed  these  rules  of  the  Bab.  Still 
he  seems  to  have  some  distrust,  for  the  **  Kitab-ul- 
Akdas  "  says  that  "  men  are  forbidden  to  enter  any 
man's  house  without  his  permission  or  in  his  absence." 
Thus  Bahai  precepts  tend  in  some  degree  to  the 
liberation  of  woman,  though  they  fall  much  behind 
high  Christian  ideals  and  customs. 

There  is  observable  a  wide-spread  and  influential 
movement  among  Moslems  for  the  amelioration  of 
the  condition  of  woman.  This  movement  does  not 
have  its  source  and  inspiration  in,  nor  is  it  peculiar 
to  nor  confined  to  Bahaism.  On  the  contrary,  an 
oriental  writer  in  a  review  of  this  remarkable  tend- 
ency says  :  "  Its  birth  in  Moslem  lands  undoubtedly 
is  due  to  the  impact  of  the  Occident  upon  the  Orient, 
the  missionary  influence  playing  a  large  part  in  it."  ' 
The  new  Moslems  of  India,  under  the  leadership  of 
Justice  Sayid  AH,  as  well  as  the  Young  Turks, 
Egyptians  and  others,  advocate  freedom  and  educa- 

»  Dreyfus,  Ibid.,  p.  128. 

'  But  if  they  limit  themselves  to  twenty-eight  words,  it  was  better  for 
them,  says  the  "  Bayan."  '  American  Rev.  of  Rev, ^  1912,  p.  719. 


170  BAHAISM  AND  ITS  CLAIMS 

tion  for  women  and  have  gone  much  beyond  the 
Bahais  in  practice.  The  Turkish  women  in  .  Con- 
stantinople, who  aided  in  the  estabHshment  of  the 
constitution  and  are  aspiring  to  enlarged  liberty  un- 
der its  aegis,  know  Bahaism,  if  at  all,  simply  as  a 
Persian  heretical  sect.  The  Persian  women,  de- 
scribed so  graphically  by  Mr.  Shuster  in  "The 
Strangling  of  Persia,'^  ^  who  formed  clubs  and  took 
such  an  active  and  heroic  part  in  the  constitutional 
agitation,  were  not  Bahai  women.  The  Bahai 
women,  as  well  as  the  men,  were  forbidden  by 
Abdul  Baha  to  take  part  in  the  struggle  for  consti- 
tutional liberty.^  Professor  Browne  laments  the  lack 
of  patriotism  shown  in  their  conduct.  Still  the 
Bahais  deserve  some  credit  for  the  movement  for 
the  uplift  of  Persian  womanhood.  They  might  have 
done  much  more,  notwithstanding  the  limitations  to 
their  liberty  of  action,  had  they  followed  out  the  first 
ideals  of  the  Bab.  These  were  exemplified  in  the 
celebrated  Kurrat-ul-Ayn.  This  beautiful  woman  of 
genius — poet,  scholar  and  theologian,  was  a  pupil 
at  Kerbela,  of  Haji  Kazim,  the  chief  of  the  Sheikhis. 
On  his  death  she  accepted  the  Bab,  so  that  though  a 
product  of  the  Sheikhi  sect,  her  fame  accrues  to  the 
honour  of  the  Babis.  At  Kerbela,  she  gave  lectures 
on  theology  to  the  people  from  behind  a  curtain, 
and  at  times,  borne  away  by  her  enthusiasm  and 
eloquence,  would  allow  her  veil  to  slip  off  in  the 

1  Pages  191-198. 

»  "  Observations  of  a   Bahai  Traveller,"  by  Remey,  pp.  53,  67 ;  also 
Dreyfus,  Ibid,^  p.  172. 


BAHAISM  AND  WOMAN  171 

presence  of  men.  Her  preaching  and  freedom  of 
conduct  was  objected  to  even  by  Babis,  but  the  Bab 
answered  them,  commending  her  and  giving  her  the 
tide  of  Janab-i-Tahira,  "  Her  Excellency  the  Pure," 
and  made  her  one  of  his  nineteen  **  Letters  of  the 
Living,"  or  apostles.  She  is  said  to  have  claimed 
to  be  a  remanifestation  of  Fatima,  the  daughter  of 
Mohammed.  The  Turkish  government  at  Bagdad 
began  prosecution  against  her.  She  returned  to 
Persia  and  taught  Babism  even  from  the  pulpit,  at 
Kasvin,  and  also  by  means  of  poetry.  What  were 
the  social  results  of  her  breaking  through  the  restric- 
tions of  Islam  ?  Her  husband  was  Mullah  Mo- 
hammed of  Kasvin,  who  was  opposed  to  the  Bab. 
On  account  of  this  she  refused  to  live  with  him. 
**  In  reply  to  all  proposals  of  reconciliation,  she  an- 
swered ;  *  He,  in  that  he  rejects  God's  religion  is  un- 
clean, while  I  am  *  Pure ' ;  between  us  there  can  be 
nothing  in  common.'  So  she  refused  to  be  recon- 
ciled to  her  husband,"  ^  and  regarded  herself  as 
divorced.^  Afterwards  "  she  set  out  secretly  to  join 
herself  to  Hazret-i-Kuddus  (Lord,  the  Most  Holy)," 
that  is.  Mullah  Mohammed  Ali  of  Barfurush.  To- 
gether they  attended,  with  Baha  Ullah  also,  the  cele- 
brated conference  at  Badasht,  at  which  **  the  abroga- 
tion of  the  laws  of  the  previous  dispensation  was 
announced."  There  a  sermon  was  preached  by 
Hazret-i-Kuddus,  which,  says  Professor  Browne, 
lends  some  colour  to  the  accusation  that  the  Babis 

1 "  New  Hist.,"  pp.  274,  441. 

^  Her  spirit  of  intolerance  is  condemned  by  Professor  Browne. 


172  BAHAISM  AND  ITS  CLAIMS 

advocated  communism  and  community  of  wives."  * 
This  learned  investigator  further  says  :  "  The  extra- 
ordinary proceedings  at  Badasht  seem  to  have 
scandalized  not  only  the  Mohammedans  but  even  a 
section  of  the  Babis."  ^  Mirza  Jani,  their  first  his- 
torian and  a  martyr,  avers  that  not  all  •*  have  under- 
stood the  secret  of  what  passed  between  Hazret-i- 
Kuddus  and  Kurrat-ul-Ayn  at  Badasht,  and  their 
real  nature  and  what  they  meant."  ^  The  Moham- 
medan historians  openly  accuse  them  of  immorality. 
The  Sheikh  of  Kum,  a  Bahai,  told  Professor  Browne, 
"  After  the  Bab  had  declared  the  law  of  Islam  abro- 
gated and  before  he  had  promulgated  new  ordi- 
nances, there  ensued  a  period  of  transition  which  we 
cdiW  Jitrat  {th^  interval),  during  which  all  things  were 
lawful.  So  long  as  this  continued,  Kurrat-ul-Ayn 
may  very  possibly  have  consorted,  for  example,  with 
Hazret-i-Kuddus,  as  though  he  had  been  her  hus- 
band." ' 

It  may  be  that  the  scandals  that  followed  Kurrat- 
ul-Ayn' s  venture  into  public  life  and  her  tragic  death 
in  the  cruel  reprisals  that  followed  the  attempt  of 
several  Babis  to  assassinate  the  Shah,  gave  a  back- 
set to  the  efforts  to  liberate  women  in  Persia.  Cer- 
tain it  is  that  during  the  sixty  years  succeeding  she 
has  had  no  imitator  or  successor.  Bahai  women 
have  continued  to  wear  the  veil  and  have  remained 
secluded  from  the  society  of  men,  not  only  in  Persia 

1 "  New  Hist.,"  p.  357. 

2  Mirza  Jani's  "  History,"  Introduction,  p.  xlii. 

3  "  New  Hist.,"  p.  365.  *  "  A  Year  Among  the  Persians,"  p.  523. 


BAHAISM  AND  WOMAN  173 

but  at  Acca,  the  headquarters  of  Bahaism.  The 
force  of  the  new  faith  was  not  strong  enough  to  free 
the  women.  Rather  they  have  compromised  with 
their  environment.  Only  in  the  Caucasus  and 
Trans-Caspia  under  Russian  protection,  have  they 
partly  unveiled.  Not  even  their  women  of  the  sec- 
ond and  third  generation  have  been  trained  to  act  up 
to  their  precepts,  but  in  Acca,  as  in  Persia,  they  are 
secluded  from  the  society  of  even  brethren  in  the 
faith.  They  are  more  backward  than  some  other 
sects  and  races  of  Moslems.  I  have  been  entertained 
in  the  households  of  Kurds  and  AH  Allahis  and  have 
dined  and  conversed  with  the  host  and  his  wife.  I 
have,  of  course,  conversed  with  the  families  of  Chris- 
tian converts  from  Islam,  but  the  wife  of  a  Bahai  has 
never  been  introduced  to  me,  even  though  I  have 
known  the  husband  intimately  and  visited  him  in  his 
home  a  score  of  times  in  the  course  of  as  many  years. 
In  a  few  instances  I  have  heard  of  Bahai  women,  in 
company  of  their  husbands,  receiving  gentleman  vis- 
itors, but  these  wives  had  resided  in  Russia.  An 
Osmanli  official,  at  times,  receives  and  makes  visits 
in  company  with  his  wife.^  But  the  ladies  of  the 
household  of  Baha  Ullah  and  Abdul  Baha  at  Acca 
do  not  receive  gentlemen  as  visitors  even  when  they 
are  faithful  and  honoured  American  believers.  Mr. 
Myron  Phelps,  when  preparing  materials  for  his 
"  Life  of  Abbas  Effendi,"   spent  a  month  at  Acca. 

^ ««  Mohammedan  young  men  will  no  longer  consent  to  marry  girls  they 
have  not  seen,  but  now  in  Beirut  visit  them  and  drive  out  with  them  on  the 
public  highways  with  the  mothers  as  chaperones  "  (Jessup's  «« Fifty-three 
Years  in  Syria,"  p.  640), 


174  BAHAISM  AND  ITS  CLAIMS 

He  wished  to  embody  in  his  book  the  interesting 
narrative  of  Bahiah  Khanum,  the  sister  of  Abbas. 
She,  though  more  than  half  a  century  had  passed 
over  her  head,  did  not  grant  him  personal  interviews.^ 
Instead  she  told  her  narrative  in  installments  day  by 
day  to  Madame  Canavarro,  who  then  came  out  and 
repeated  what  she  had  heard  to  Mr.  Phelps,  who  re- 
corded it.  He  says  :  "  Social  custom  prevented  me 
from  meeting  this  lady,"  and  again,  "  Social  custom 
prevented  me  from  meeting  the  women."  ^ 

1  Phelps,  p.  xxxix. 

2  Ibid.,  p.  109  ;  Chase,  "  In  Galilee,"  p.  63 ;  Goodall,  "  Daily  Lessons," 
p.  19.  Abdul  Baha  did  not  break  through  oriental  custom  nor  serve  the 
lady  guests  before  himself.  The  lady  pilgrim  writes,  "  The  first  day  at 
lunch,  after  Baha  had  partaken  of  the  honey,  he  passed  it  to  us  "  («'  Daily 
Lessons,"  p.  16).  Like  the  ordinary  Moslem  he  was  well  pleased  to  sit 
down  to  eat  with  the  foreign  ladies  but  never  arranged  that  the  American 
Bahai  men  should  sit  down  to  meals  with  his  ladies.  Mr.  C.  M.  Remey 
tells,  in  "  Observations  of  a  Bahai  Traveller,"  of  meeting  Persian  Bahai 
women  but  rarely  in  Persia  (pp.  75-76).  In  Kasvin,  in  the  garden  of 
Kurrat-ul-Ayn,  one  woman  partly  raised  her  veil  and  gave  him  a  greeting 
of  welcome.  In  Teheran  a  lady,  unveiled,  and  her  husband  entertained 
the  Bahais,  The  husband  and  wife  received  the  twenty  men  in  one  room 
and  the  wife  received  the  dozen  women  in  another  room.  They  were 
separated  by  a  curtain,  through  which  Sprague  and  Remey  spoke,  telling 
of  the  liberty  of  women  in  the  West.  The  lady  of  the  house  used  her  best 
persuasion  to  induce  the  other  women  to  mix  with  the  men.  Finally 
"  the  women  arose  and  drawing  aside  their  veils  with  one  accord  entered 
the  room.  The  men  made  place  for  the  ladies  by  retreating  to  the  other 
side  of  the  room,  while  the  newcomers  found  seats.  When  the  women 
had  arisen  to  the  situation,  they  were  quite  equal  to  it.  Then  it  was  the 
men  who  were  ill  at  ease.  In  fact  their  embarrassment  was  contagious, 
for  even  I  began  to  be  uneasy  and  scarcely  dared  to  take  a  look  at  the 
faces  opposite.  Sherbets  and  other  refreshments  were  served  and  chant- 
ing continued.  Bit  by  bit  the  men  gained  their  ease,  but,  as  their  embar- 
rassment passed,  the  women  seemed  to  lose  courage.  Little  by  little  the 
veils  were  drawn  over  their  faces.    Then  one  moved  as  if  to  leave,  where 


BAHAISM  AND  WOMAN  175 

Now  that  the  way  is  opened  by  the  Revolution 
and  by  the  Constitutionalists  (who  were  not  Bahais), 
liberal-minded  men  of  all  sects  in  Persia,  Sufis, 
Sheikhis,  Arifs,  and  even  Mutasharis,  as  well  as  Ba- 
hais, are  showing  considerable  zeal  for  the  elevation 
of  women,  and  for  female  education. 

V.  What  does  Bahaism  teach  as  to  the  political 
equality  of  man  and  woman  ?  The  future  Bahai 
State  and  community  is  to  be  under  the  administra- 
tion of  Boards — called  Houses  of  Justice,  local,  na- 
tional, and  universal.  These  are  to  be  "divine 
agents,"  "  representatives  of  God."  They  are  to 
have  absolute  authority  and  to  be  infallible  in  their 
decisions.  They  will  adjudicate  questions  of  prop- 
erty, tithes,  inheritance,  divorce,  and  of  war  and 
peace.  They  will  have  charge  of  schools  and  of 
wives,  children  and  servants  as  well  as  of  religion. 
The  number  of  members  in  each  Board  is  to  be  at 
least  nine,  "according  to  the  number  of  Baha."^ 
The  members  are  to  be  all  men.  No  women  are  to 
be  admitted  to  these  Boards  or  "  Houses  of  Justice." 
This  law  evidently  did  not  suit  the  notion  of  some  of 
the  American  Bahai  sisters,  so  they  made  bold  to  in- 
quire about  it.  The  "  Infallible  Interpreter,"  Abdul 
Baha,  laid  down  the  law  plainly — which  cannot  be 
altered  for  i,ooo  years  at  least.  "  From  a  spiritual 
point  of  view,  there  is  no  difference  between  women 

upon  all  arose  and  like  a  flock  of  affrighted  birds  fluttered  from  the  room." 
This   incident   shows  how  little  change  has  been  affected  in  the  social 
habits  of  Bahai  women  in  sixty  years  after  Kurrat-ul-Ayn. 
*  B  =  2,  a=  I,  h  =  5,  a  =  I,  total  9  in  Persian  Abjad  counting. 


176  BAHAISM  AND  ITS  CLAIMS 

and  men.  The  House  of  Justice,  however,  accord- 
ing to  the  positive  commandments  of  the  Doctrine  of 
God,  has  been  specialized  to  the  men  for  a  specific 
reason  or  exercise  of  wisdom  on  the  part  of  God.'*  ^ 
"As  to  you  other  maid-servants,  give  up  your  will 
and  choose  that  of  God."  "The  maid-servants  of 
the  merciful  should  not  interfere  with  the  affairs 
which  have  regard  to  the  Board  of  Consultation,  or 
House  of  Justice."  ^ 

To  sum  up,  it  has  been  demonstrated  that  Baha- 
ism  does  not,  by  its  laws,  give  woman  equality  with 
the  man,  either  in  the  family  or  the  state,  either  as  to 
domestic  rights  or  political  rights  ;  that  in  the  matter 
of  education  it  has  not  tried  to  give  equal  opportu- 
nities to  girls ;  that  it  conforms  to  the  social  life  of  its 
environment  without  transforming  it ;  that  the  claims 
of  Abdul  Baha  before  his  audiences  in  Europe  and 
America  were  without  foundation,  disproved  both  by 
the  teaching  and  by  the  practice  by  Baha  Ullah. 

»  «  Tablets  of  Abdul  Baha,"  Vol.  I,  p.  50.  « Ibid.t  p.  27. 


VIII 
Its  Record  as  to  Morals 


The  Bahais  are  ignorant  of  the  dogmas  of  Babism  and  of  its  his- 
tory and  its  book.  The  "  Traveller's  Narrative,"  a  work  of  Abbas 
EfFendi,  is  a  bad  romance,  composed  solely  for  the  purpose  of 
proving  that  the  Bab  is  simply  a  percursor  and  announcer  of  Baha 
Ullah.  With  extreme  bias,  he  misconceives  in  every  instance  the 
true  history,  and  the  author  has  not  even  searched,  as  I  have,  in  the 
immense  works  of  the  Bab  for  the  autobiographical  notes  which  arc 
so  plentiful.  He  is  satisfied  with  the  legends  which  fall  in  best 
with  the  end  he  is  pursuing.  It  is  regrettable  that  a  man  like  Abbas 
EfFendi  should  show  himself  ignorant  of  the  life  of  the  Bab. — 
"  Beyan  Persan,*  A.  L.  M.   'Nicolas,  Vol  /,  /.  xvi. 

To  represent  him  (the  Bab)  as  simply  the  forerunner  of  Baha  is 
an  historic  falsehood.  It  is  another  to  pretend  that  the  religion  of 
the  Bab  was  universalized  by  Baha  Ullah. — Ibid.y  Vol.  Illy  p.  v. 

The  Bab  did  not  consider  himself  as  the  herald  or  forerunner  of 
another  dispensation,  as  a  John  the  Baptist  to  Christ.  This  is  de- 
void of  historic  foundation.  In  his  own  eyes  as  in  those  of  his 
followers,  M.  Ali  Mohammed  inaugurated  a  new  prophetic  cycle 
and  brought  a  new  revelation  which  abrogated  the  Koran.  He 
declared  that  he  is  not  the  last  Manifestation.  There  would  be  a 
greater,  whom  he  calls  "  Him  whom  God  would  manifest,"  but  the 
Bab  expected  that  the  next  manifestation  would  be  separated  from 
his  own  by  an  interval  such  as  had  separated  previous  dispensations. 
Possibly  the  "  Bayan  "  indicates  151 1  or  2001  years  as  the  inter- 
val.— Professor  Browne,  "  Introduction  to  Mirza  Jani^s  History,** 


VIII 
ITS  RECORD  AS  TO  MORALS 

THE  moral  conduct  of  the  founders  of  a 
religion,  especially  one  that  requires  trust 
in  the  person  of  its  author,  is  a  necessary- 
subject  of  investigation.  The  conduct  of  the  im- 
mediate followers  is  not  to  the  same  degree  a  sub- 
ject of  criticism.  From  one  point  of  view  it  is  no 
argument  against  the  truth  of  Bahaism  that  Bahais 
fail  to  live  up  to  its  precepts  and  principles,  for  this 
can  be  said  of  all  religions.  But  the  claims  of  Bahai 
writers  make  it  necessary  to  consider  their  conduct. 
They  boast  of  superior  exemplary  character  and 
make  this  a  proof  of  Bahaism.  Hence  it  is  necessary 
to  show  the  groundlessness  of  their  assertions.  In 
the  following  review,  which  covers  several  chapters, 
the  conduct  of  Baha,  Abdul  Baha  and  their  early  fol- 
lowers is  treated  together.  The  claim  made  for  the 
founders  is  nothing  short  of  blessed  perfection.  For 
the  disciples,  it  is  one  of  superlative  excellence. 
Myron  Phelps  says :  ^  **  This  faith  does  not  expend 
itself  on  beautiful  and  unfruitful  theories,  but  has  a 
vital  and  effective  power  to  mould  life  towards  the 
very   highest    ideals   of    human   character — as  ex- 

1 "  Life  of  Abbas  Effendi,"  p.  xxxvii. 

179 


180  BAHAISM  AND  ITS  CLAIMS 

emplified  in  the  life  of  Abbas  and  the  salient  char- 
acteristics of  his  followers."  The  Bahai  historians 
say  :  ^  **  They  are  remarkable  only  for  their  charity, 
kindliness,  purity,  godliness,  rectitude,  sincerity, 
integrity,  generosity,  chastity  and  strict  avoidance 
of  all  forbidden  things."  "  In  their  conduct,  action, 
morality  and  demeanour  was  no  place  for  objec- 
tion. .  .  .  People  have  confidence  in  their 
trustworthiness,  faithfulness  and  godliness."  Abul 
Fazl  ^  speaks  of  the  supernatural  character  and 
morals  of  the  followers  of  Baha,  who  became  uni- 
versally celebrated  for  their  just  characters,  good 
conduct  and  excellent  morals.  So  Remey  :  ^  "  The 
effect  of  this  cause  upon  the  lives  of  the  peoples  of 
every  race  and  religion  leaves  no  doubt  as  to  the 
divine  source  of  its  teachings."  Mirza  Jani,  speak- 
ing of  the  proofs  the  Babis  gave  to  the  Moslems, 
says  :*  **  We  say,  *  We  have  witnessed  miracles  on 
the  part  of  this  man.'  They  retort,  *  He  is  a  sorcerer.' 
We  say,  *  Come,  let  us  invoke  God's  curse  on  whom- 
soever is  in  error,  leaving  to  Him  the  decision.' 
They  reply,  *  This  is  not  permitted  by  our  law.'  We 
say,  *  Let  us  kindle  a  fire  and  enter  into  the  midst 
together.'  They  answer,  *  You  are  mad.'  We 
further  say,  *  Consider  the  godliness,  piety  and  self- 
renunciation  of  those  who  believe.'  They  return  us 
no  answer."     I  propose  to  return  the  answer. 

I.     One  characteristic  of  the  Bahai  leaders  is  dts- 

1 "  New  Hist.,"  p.  236;  "  Trav.'s  Narr.,"  p.  82. 

8 "  Bahai  Proofs,"  pp.  63,  77.  ^ <«  xhe  Bahai  Religion,"  p.  III. 

*  Quoted  in  "  New  Hist.,"  p.  373 ;  comp.  p.  6l. 


ITS  EECOED  AS  TO  MOEALS  181 

honesty  in  dealing  with  their  history.  This  some- 
times takes  the  form  of  the  suppression  and  conceal- 
ment of  documents,  sometimes  of  the  omission  or 
perversion  of  essential  facts  or  their  presentation  in 
such  a  way  as  to  falsify  history.  In  the  writing  of 
political  history  and  in  scheming  for  the  triumph  of 
a  political  party,  we  may  expect  crookedness  in 
dealing  with  facts,  but  in  the  propagating  of  a  new 
religion  designed  to  supersede  Christianity  and 
Islam,  and  purporting  to  be  an  improvement  on 
them,  we  do  not  expect  to  find  dishonesty  and  mis- 
representation. Yet  this  is  exactly  what  we  find, 
namely,  "a  readiness  to  ignore  or  suppress  facts, 
writings  or  views  (undoubtedly  historical),  which 
they  regard  as  useless  or  hurtful  to  their  aims."^ 

When  Mirza  Husain  Ali  (Baha  Ullah)  started  out 
as  a  *'  Manifestation,"  it  was  necessary  to  get  rid  of 
certain  facts  and  beliefs  held  by  Babis.  He  must  re- 
duce the  Bab  from  his  position  as  the  Point  of  Di- 
vinity— the  Lord  of  a  new  Dispensation,  as  well  as 
supplant  and  supersede  the  Bab's  successor,  Subh-i- 
Azal.^  Thoroughly  to  accomplish  this  object  (after 
the  Babis  leaders  had  been  put  out  of  the  way),  the 
history  was  rewritten.  While  claiming  that  the  Bab 
gave  testimony  to  Baha  and  taking  to  themselves 
the  glory  of  Babi  heroism  and  martyrdoms,  the  Ba- 
hais  relegated  the  "  Bayan  "  and  other  "  revelations  " 
of  the  Bab,  not  yet  a  score  of  years  old,  to  dust- 
covered  oblivion.*    Subh-i-Azal  avers  that  they  wil- 

>  Professor  Browne's  Introduction  to  Phelps,  p.  xxi. 

«  «  New  Hist.,"  p.  426.  8  Ibid.,  p.  xxvii. 


182  BAHAISM  AND  ITS  CLAIMS 

fully  destroyed  them.  He  writes  *  that  thirty  or  more 
bound  books  of  the  Bab  were  given  in  trust  by  him 
to  his  relatives  (Baha  and  his  family)  as  trustees. 
"  They  carried  off  the  trust,"  and  **  making  strenuous 
efforts,  got  into  their  hands  such  of  the  books  of  the 
Point  as  were  obtainable,  with  the  idea  of  destroying 
them  and  rendering  their  own  works  attractive." 
Professor  Browne  ^  informs  us  that  it  was  very  diffi- 
cult to  obtain  a  Babi  book  from  Persian  Bahais  and 
next  to  impossible  to  get  a  glimpse  of  one  at  Acca, 
where  the  Bahais  had  them  concealed.  The  *'  holy, 
divine  books"  were  shelved  from  motives  of 
policy. 

A  primitive  Babi  work  of  first  importance  was 
the  "  History,"  by  Mirza  Jani.  This  was  an  original 
narrative  of  events,  at  first  hand,  prepared  in  sincer- 
ity by  one  who  shortly  suffered  martyrdom  for  the 
cause  (1852).  But  its  facts  did  not  suit  the  Bahais. 
So  it  was  superseded,  first  by  the  "  New  History  "  * 
(1880),  and  secondly  by  the  "  Traveller's  Narrative  " 
(1886).  Both  these  histories  purport  to  be  written 
by  European  travellers.  We  might  excuse  their  be- 
ing anonymous,  to  avoid  possible  persecution,  but  to 
make  pretense  that  the  authors  are  travellers  who 
have  come  from  afar  ostensibly  to  investigate,  and 

^  "  Trav.'s  Narr.,"  pp.  342-343. 

*  Browne's  "A  Year  Among  the  Persians,"  p.  530.  "  If,  instead  of 
talking  in  this  violent  and  unreasonable  manner,  you  would  produce  the 
*  Bayan,'  of  which  ever  since  I  came  to  Persia  I  have  been  vainly  endeav- 
ouring to  obtain  a  copy." 

3  Its  authors  were  Mirza  Husain  of  Hamadan,  M.  Abul  Fazl,  and  Ma- 
nakji. 


ITS  EECOED  AS  TO  MOEALS  183 

into  whose  mouths  are  put  praises  of  the  religion,  is 
but  part  of  the  insincerity  noticeable  in  other  things.^ 
Mirza  Jani's  "  History  "  passed  out  of  sight,  and  it 
was  only  because  a  copy  had  been  deposited  by 
Count  Gobineau  in  the  Bibliotheque  Nationale  at 
Paris  that  it  has  reached  our  hands.^ 

Of  the  "  New  History  "  little  need  be  said,  except 
that  it  perverted  the  history  and  "  carefully  omitted 
every  fact,  doctrine  and  expression,"  ^  not  in  accord 
with  the  policy  of  Baha. 

Let  us  examine  somewhat  in  detail  how  Abbas 
Abdul  Baha  treats  facts  in  his  "Traveller's  Narrative." 
He  is  undoubtedly  the  principal  author  of  this  work/ 
The  Persian  Bahai,  who  sent  Professor  Browne  the 
lithographed  (Bombay)  copy  of  it,  wrote,  "  It  con- 
tains the  observations  of  His  Holiness,  the  Lord, 
Mystery  of  God  (May  my  personality  be  his  sacri- 
fice)." Professor  Browne  was  also  presented  with  a 
copy  of  it  at  Acca,  which  he  published  in  Persian 
with  an  English  translation.  Of  it  he  says,^  **  It  was 
written  to  discredit  the  perfectly  legitimate  claims 
and  to  disparage  the  blameless  character  of  his  less 
successful  rival "  (Azal).     "  There  is  good  ground  for 

1  Numerous  magazine  articles,  and  even  the  "  Life  of  Abbas  EfFendi " 
have  been  written  by  Bahais,  as  if  they  were  outsiders  making  observa- 
tions. 

2  In  his  Introduction  (pp.  xxxii.-v.)  to  Mirza  Jani,  which  he  has  had 
printed  in  Persian,  Professor  Browne  says,  "  But  for  Count  Gobineau  it 
would  have  perished  utterly.  This  fact  is  very  instructive,  that  so  impor- 
tant a  work  could  be  successfully  suppressed,"  and  "  that  the  adherents  of 
a  religion  could  connive  at  such  an  act  of  suppression  and  falsification  of 
evidence."     «  This  fact  is  established  by  the  clearest  evidence." 

» ««  New  Hist,"  p.  xxix.         *  Ibid.,  pp.  xiv.,  xxxi,         « lbid.<,  p.  xiv. 


184  BAHAISM  AND  ITS  CLAIMS 

suspecting  a  deliberate  misstatement^  of  facts  and 
dates."  He  specifies  ^  various  points  in  which  Abbas 
Effendi  perverted  the  facts.  Undoubtedly  one  of  the 
aims  of  Abbas  was  to  eliminate  Azal.  The  latter 
had  been  regularly  appointed  by  the  Bab  as  his  suc- 
cessor,^ but  he  refused  to  make  way  for  Baha.  The 
Bahais  tried  to  get  rid  of  the  question  by  suppressing 
all  mention  of  him,  even  of  his  name,  and  **  of  all 
documents  tending  to  prove  the  position  which  he 
undoubtedly  held."  *  They  would  have  consigned 
him  to  oblivion.^  The  "  New  History  "  makes  but 
one  doubtful  reference  to  Azal.®  Professor  Browne 
says,  **  Abbas  Effendi,^  in  order  to  curtail  the  dura- 

1 "  Encyc.  Brit.,"  article,  Babism. 

2  "Trav.'s  Narr.,"  p.  xlv.  It  (i)  belittles  the  Bab  and  glorifies  Baha— 
making  the  former  simply  a  forerunner;  (2)  belittles  the  sufferings  and 
deeds  of  Babis,  passing  over  remarkable  events  almost  unnoticed  and  mag. 
nifies  inferior  deeds  of  Bahais  ;  (3)  debases  Azal,  disregards  his  position 
as  successor,  disparages  and  scorns  him  as  lacking  in  courage  and  wis- 
dom ;  (4)  tries  to  curry  the  favour  of  the  Shah  of  Persia  and  excuses  his 
persecutions,  putting  the  blame  on  Mullahs  and  Viziers,  deprecating  the 
resistance  and  wars  of  the  early  Babis, 

'  Count  Gobineau  (p.  277)  says,  "  There  was  some  little  hesitation 
about  the  successor  of  the  Bab,  but  finally  he  was  recognized  as  divinely 
designated,  a  young  man  of  sixteen,  named  M.  Yahya  (Azal).  The  elec- 
tion was  recognized  by  all  the  Babis." 

*  "  Mirza  Jani,"  p.  xxxii. 

^  «  Ibid.,  p.  xxxv.  Professor  Browne  says,  "  When  I  was  in  Persia  in 
1 887- 1 888,  the  Babis  (Bahais)  whom  I  m^t  feigned  complete  ignorance 
of  the  very  name  and  existence  of  Subh-i-Azal." 

®Page  64,  note. 

'  "  Abbas  Effendi  suppressed  all  incidents  and  expressions  not  in  accord- 
ance with  later  Bahai  sentiment."  «  Of  this  I  am  certain  that  the  more 
the  Bahai  doctrine  spreads,  especially  outside  of  Persia,  the  more  the  true 
history  is  obscured  and  distorted  "  (Professor  Browne  in  his  introduction 
to  "  Mirza  Jani,"  p.  xxxvi.). 


ITS  EECOED  AS  TO  MOEALS  186 

tion  and  extent  of  Subh-i-AzaPs  authority  and  to  give 
colour  to  their  assertion  that  it  was  but  temporary 
and  nominal,  deliberately  and  purposely  antedated  the 
Manifestation  of  Baha."  And  he  continues  to  the 
present  to  misrepresent  the  facts.  In  "Answered 
Questions  "  ^  Baha  is  presented  as  the  chief  influence 
in  Persia  immediately  after  the  Babo  Other  Bahai 
writers  repeat  this  error.^ 

2.  Another  practice  of  the  founders  of  Bahaism  is 
falsifying  and  changing  the  documents  and  texts  of 
their  Sacred  Writings^  namely,  those  of  the  Bab  and 
Baha,  according  to  the  exigency  of  circumstances. 
Subh-i-Azal  made  the  accusation  "  that  the  Bahais 
had  tampered  with  the  Bab's  writings  to  give  colour 
to  their  own  doctrines  and  views."  ^  I  pass  this  by, 
to  notice  how  they  have  tampered  with  their  own 

1  Pages  36-38. 

2  One  need  not  be  surprised  at  this  falsifying  of  claims  and  historical 
facts,  for  it  is  the  testimony  of  the  Bahai  historian  himself  ("  New  Hist.," 
p.  5)  that  "  the  principal  vice  of  the  Persians  is  falsehood — so  universal 
and  customary  and  so  familiar  that  truthfulness  is  entirely  abandoned  and 
ignored."  "  In  matters  relating  to  religion  the  Mullahs  have  shown 
themselves  to  be  ready  liars  and  shameless  forgers."  The  degree  of  re- 
liability of  this  History  may  be  judged  from  the  following  sentence, 
«  When  the  people  of  Italy  had  proved  the  extent  of  the  Pope's  hypocrisy, 
guile  and  deceit,  they  so  effectually  deposed  him  and  his  children  and  his 
grandchildren  that  naught  remained  of  him  but  the  appearance  "  (refer- 
ring to  1870-187 1 ).  I  have  received  a  pamphlet  by  A.J.  Stenstrand, 
of  Chicago,  called  "  Third  Call  to  Behaists."  He  writes  (p.  27),  «'The 
Babi  history  as  well  as  their  sacred  scriptures  prove  that  a  terrible  corrup- 
tion, changing  and  transposing  of  its  meanings,  has  been  going  on  in  the 
hands  of  the  Behaists."  Again  (p.  28),  "  We  have  plenty  of  proofs  that 
there  has  been  continual  corruption,  interpolation,  changing,  transposing 
and  stealing  away  the  sacred  scriptures  of  the  Babi  religion  in  the  hands 
of  the  Bahais." 

'  Cf.  Jour.  Roy.  As.  Sac,  1892,  p.  447. 


186  BAHAISM  AND  ITS  CLAIMS 

*'  Revelations."  For  example,  take  Baha's  "  Epistle 
to  the  Shah  of  Persia."  Its  original  text  was  pub- 
lished by  Baron  Rosen.^  It  is  embodied  by  Abbas 
Effendi  in  the  ''  Traveller's  Narrative."  ^  The  two 
do  not  agree.  *'  Very  considerable  alterations  and 
suppressions  were  made  in  the  text  by  the  author  of 
*  Traveller's  Narrative.'  "  ^  "  The  text  has  evidently 
been  toned  down  to  suit  a  wider  audience  and  to 
avoid  giving  offense  to  non-believers."  * 

There  is  also  another  "  Epistle  to  the  Shah  "  which 
is  contained  in  the  **  Surat-ul-Maluk."  Its  tone  is 
strikingly  different.  The  first  is  a  careful  diplomatic 
document  which  acknowledges  the  faults  of  the 
Babis,  pleads  pardon  for  the  past  and  for  religious 
toleration.  It  is  monotheistic,  representing  Baha  as 
a  humble  suffering  servant,  with  no  pretense  to 
Divinity.  The  other  "  adopts  a  tone  of  fierce  re- 
crimination towards  the  Shah,  and  upbraids  him  for 
the  Bab's  death,  saying,  *  Would  you  had  slain  him 
as  men  slay  one  another,  but  ye  slew  him  in  such  a 
way  as  the  eyes  of  men  have  not  seen  the  like  thereof 
and  heaven  wept  over  him,  and  by  God,  the  eye  of 
existence  hath  not  beheld  the  like  of  you  ;  you  slay 
the  son  of  your  prophet  and  then  are  of  those  who 
are  joyful.'  "  He  excuses  the  attempt  on  the  life  of 
the  Shah,  and  threatens  vengeance  ^  on  him.     These 

1  "  The  Alwah-i-Salatin,"  in  Collections  Scientifiques,  St.  Petersburg, 
1877. 

»  "  Trav.'s  Narr.,"  pp.  108-164. 

3  your.  Roy.  As.  Soc,  1892,  p.  313.  *  Hid.,  p.  286. 

5  S.  IV.,  Sept.  27,  1913,  pp.  9,  10,  "If  thou  dost  not  obey  God,  the 
foundations  of  thy  government  shall  be  razed,  and  thou  shalt  become 


ITS  EECOED  AS  TO  MOEALS  187 

two  Epistles  to  the  Shah  have  been  a  puzzle  to  the 
critics.  This  threatening,  fierce  letter  seems  so  con- 
trary to  the  policy  of  Baha.  An  adequate  and  not 
improbable  explanation  *  would  be  that  one  letter 
was  prepared  for  the  perusal  of  his  Majesty  and  the 
other  for  the  Bahais,  to  impress  them  with  the  bold- 
ness of  their  prophet. 

Another  example  of  this  is  seen  in  the  suppres- 
sion ^  of  part  of  the  "  Lawh-i-Basharat  "  ("  Glad  Tid- 
ings ").  Its  fifteenth  section  commands  Constitu- 
tional Government.  When  the  Tablet  was  sent  to 
Russia,  this  section  was  suppressed  by  Bahais.  The 
Tablet  was  published  in  its  mutilated  form  by  Baron 
Rosen.  Expediency,  which  rules  Bahai  practice,  re- 
quired that  an  incomplete  "  Divine  Revelation  '* 
should  reach  Russia. 

Playing  fast  and  loose  with  the  "  Revelations " 
prevailed  still  more  at  the  time  of  the  bitter  quarrel 
and  schism  on  the  death  of  Baha.  Though  Baha's 
Tablets  are  regarded  as  "  Holy  Books  "  in  the  high- 
est sense,  yet  the  Bahais  commit  the  grave  offense  of 
changing  them  so  as  to  misrepresent  facts.  Mirza 
Mohammed  Ali  and  Badi  Ullah,  younger  sons  of 
Baha,  in  refuting  the  claim  of  Abbas  Effendi  to  be 

evanescent — become  as  nothing.  If  no  attention  is  paid  to  this  book,  thou 
shalt  become  non-existent." 

1  The  same  explanation  will  account  for  the  opposite  narratives  of  the 
trial  of  Baha  before  the  Turkish  Court  at  Acca.  Mr.  Laurence  Oliphant 
reports  that  the  Court  put  the  question  to  Baha,  "  Will  you  tell  the  Court 
who  and  what  you  are  ?  "  "I  will  begin,"  he  replied,  "  by  telling  you 
who  I  am  not.  I  am  not  a  camel-driver  (alluding  to  Mohammed),  nor 
am  I  a  carpenter." 

*  "  New  Hist.,"  p.  XXV. 


188  BAHAISM  AND  ITS  CLAIMS 

Baha's  successor,  say,  "  Has  Abbas  dared  to  change 
the  texts  uttered  by  Baha  Ullah  ?  Most  certainly, 
Yes.  We  have  in  our  possession  many  texts  of 
Baha  Ullah  which  have  been  changed  ^  by  Abbas 
EffendL"  Further,  *'  he  and  his  party  have  stolen 
the  first  paragraph  of  a  sacred  Tablet  and  have  per- 
verted its  meaning,  with  deception." 

Khadim-UUah,  ^  the  lifelong  amanuensis  of  Baha, 
asserts  that  Abbas  actually  rejected  a  "  Sacred 
Tablet,"  written  in  the  handwriting  of  Baha  Ullah. 
Other  Tablets  are  repudiated.  For  in  "  Hidden 
Words  "  '  Baha  Ullah  refers  to  the  "  Fifth  Tablet  of 
Paradise  "  and  the  **  Ruby  Tablet."  Abbas  Effendi 
warns  against  accepting  any  such  Tablets  if  they 
should  be  brought  to  light.  What  other  reason  for 
this  can  we  imagine  than  fear  that  their  contents 

1  "  Facts  for  Behaists,"  p.  27.  We  mention  a  few  of  the  important 
ones.  ( I)  The  so-called  Tablet  of  Beirut,  which  confirmed  the  claim  of 
Abbas,  and  was  said  to  be  transcribed  by  Khadim  Ullah.  The  latter  de- 
clared it  to  be  a  forgery  by  Abbas  Effendi.  (2)  Abbas  omitted  the  mid- 
dle part  of  the  «  Tablet  of  Command  "  to  make  it  certify  his  claims.  A 
complete  copy  in  Baha's  own  handwriting  showed  the  subterfuge. 
(3)  He  combined  parts  of  two  different  Tablets,  called  it  the  "  Treasure 
Tablet,"  and  claimed  that  it  certified  his  succession.  The  two  Tablets 
were  produced  and  proved  the  falsity  of  the  claim. 

2  «  Facts  for  Behaists,"  p.  55.  Afterwards  Badi  Ullah,  who  had  ac- 
cused the  party  of  Abbas  of  making  additions  to  the  writings,  with  a  pur- 
pose changed  sides  in  the  quarrel  and  accused  Mohammed  Ali  of  the  same 
things— «« interpolating,"  "  erasing,"  "  transposing,"  "  replacing,"  "  clip- 
ping and  joining  fragments,"  of  the  Tablets  of  Baha  Ullah,  besides  issuing 
"  a  false  writing  in  his  name."  Mohammed  Ali  is  also  accused  of  «*  carry- 
ing away  by  way  of  the  window  "  two  trunks  full  of  the  "  blessed  writ- 
ings." See  ««  Epistle  to  the  Bahai  World,"  by  Mirza  Badi  Ullah,  pp.  3,5, 
i»-i7. 

8  «•  Hidden  Words,"  numbers  20,  37,  48. 


ITS  EECOED  AS  TO  MOEALS  189 

would  be  against  his  claim.  Enough  has  been  said 
to  show  the  truth  of  the  charge  that  the  Bahais  deal 
dishonestly  with  the  documents  of  their  alleged  rev- 
elation. 

A  peculiar  instance  of  forgery  occurs  in  the  writ- 
ings of  Baha  Ullah.  In  his  Epistle  to  the  Shah  Baha 
quotes  certain  verses  as  from  the  "  Hidden  Book  of 
Fatima."  This  book,  the  Shiahs  believe,  was  re- 
vealed by  Gabriel  to  Fatima,  the  daughter  of 
Mohammed,  disappeared  with  the  twelfth  Imam, 
and  will  be  brought  back  by  the  Mahdi  at  his  com- 
ing. Professor  Browne  ^  wrote  to  Acca  making  in- 
quiry about  this  "  Book  of  Fatima  "  and  the  quota- 
tions from  it.  The  authoritative  reply  which  he 
received  was,  "  That  naught  is  known  of  such  a  book 
but  the  name,  but  Baha  Ullah  mentioned  it  in  this 
manner  to  make  known  the  appearance  of  the  Kaim  " 
(Mahdi).  In  other  words,  Baha  was  making  a  false 
pretense  of  quoting  from  the  "  Book  of  Fatima,"  as 
if  he,  as  Mahdi,  had  brought  it  with  him. 

3.  Bahais  make  false  representation  of  facts  in 
political  history.  The  "  Traveller's  Narrative  "  per- 
verts the  truth  for  "  political  opportunism."  ^  Con- 
trary to  the  contemporary  historian,  Mirza  Jani,  and 
the  European  chroniclers,  the  Shah  is  represented  as 
ignorant  and  innocent  of  and  averse  to  the  repress- 
ive measures  taken  by  his  government  against  the 
Babis.     Let  me  give  specific  proofs  of  this. 

At  the  first  trial  of  the  Bab,  at  Tabriz,  according  to 
Mirza  Jani,^  Nasr-ud-Din,  then  Crown  Prince,  whom 

*  "  Trav.'s  Narr.,"  p.  123.      2  <i  New  Hist.,"  p.  vii.      '  Ibid.^  p.  353. 


190  BAHAI8M  AND  ITS  CLAIMS 

he  dubs  "  bastard,"  treated  the  Bab  disrespectfully 
by  rolling  a  globe  towards  him  and  taunting  him 
with  ignorance  of  it  and  by  ordering  him  to  be 
bastinadoed.  The  "  Traveller's  Narrative/'  ^  per 
contra,  says,  "  The  heavenly-cradled  Crown  Prince 
pronounced  no  sentence  with  regard  to  the  Bab,  but 
the  Mullahs  ordered  a  bastinado."  The  former  his- 
tory states  that  the  Prime  Minister  consulted,  about 
the  execution  of  the  Bab,  with  the  Shah,^  who  gave 
him  full  authority  to  act  in  the  matter,"  and  that  he 
then  communicated  with  Prince  Hamza  Mirza, 
Governor  of  Azerbaijan,  who  proceeded  to  make 
plans  for  it.  Abbas'  Narrative  ^  states  that  **  the  Min- 
ister, without  the  Royal  command  and  without  his 
cognizance  and  entirely  on  his  own  authority,  issued 
commands  to  put  the  Bab  to  death  "  ;  **  that  Prince 
Hamza  utterly  refused  to  have  part  in  the  trial  and 
execution."  Gobineau^  confirms  the  original  ac- 
count, and  states  that  Prince  Hamza  **  took  a  lead- 
ing part  in  the  condemnation  of  the  Bab."  It  is 
certain  that  contemporary  Babis  ®  held  the  Shah  re- 
sponsible for  their  persecution  and  were  bitter  against 
him.     Mirza  Jani  records  the  death  of  Mohammed 

1  "  Trav.'s  Narr.,"  p.  20.  2  «  New  Hist.,"  p.  292. 

3  "  Trav.'s  Narr.,"  pp.  40,  41.  Abul  Fazl  also  is  apologetic  for  the  Shah, 
and  says  ("  Bahai  Proofs,"  p.  38),  "  Without  seeking  permission  from  the 
Shah,  the  Minister  issued  the  order  for  his  death." 

*  "  Trav.'s  Narr.,"  p.  259. 

5  In  "  New  Hist.,"  p.  xvii..  Professor  Browne  says,  "The  Babis  made 
no  profession  of  loyalty,  nor  did  they  attempt  to  exonerate  the  Shah  from 
the  responsibility  of  the  persecutions.  To  the  Shahs,  such  terms  as  tyrant, 
scoundrel,  unrightful  king,  are  freely  applied.  The  battle  cry,  *  Ya  Nasr- 
ud-Din  Shah,'  is  described  as  *  a  foul  watchword.'  " 


ITS  EECOED  AS  TO  MOEALS  191 

Shah,  by  saying  that  "  he  went  to  hell  '*  ;  the  "  New 
History  "  affirms  "  that  he  passed  to  the  mansions  of 
Paradise."  Nasr-ud-Din  was  no  puppet  king,  he 
was  fully  cognizant  of  the  affairs  of  state.  Regard- 
ing the  imprisonment  of  Baha,  the  "  Traveller's  Nar- 
rative "  *  says,  "  His  Majesty,  moved  by  his  own 
kindly  spirit,  ordered  investigation  and  the  release 
of  Baha  Ullah."  He  had  just  ordered  the  execution 
of  twenty-eight  Babis,  with  horrid  cruelties,  after  the 
attempt  on  his  life.  Regarding  the  torture  and  exe- 
cution of  Badi,  who  bore  the  Epistle  to  the  Shah,  it 
says  :  ^  "It  was  contrary  to  the  desire  of  the  Shah, 
and  he  manifested  regret  for  it."  This  and  much  in 
that  Epistle  is  written  with  the  idea  of  conciliating 
the  Shah  and  obtaining  toleration.  It  is  a  sensible 
attitude,  did  they  not  maintain  it  with  so  much  mis- 
representation and  hypocrisy.  The  real  spirit  of 
Bahais  towards  Nasr-ud-Din  is  seen  in  Baha's 
"  Surat-ul-Maluk,"  and  is  one  of  "  fierce  recrimina- 
tion." Confirmation  of  this  comes  from  conversa- 
tions with  Bahais. 

Another  misrepresentation  of  history,  which  is  uni- 
versal among  Bahais,  is  in  belitding  the  plot  to 
assassinate  Nasr-ud-Din  Shah  in  1852.  Abbas 
Effendi  says,^  "It  was  done  by  a  certain  Babi,  by 
sheer  madness,  one  other  person  being  his  accom- 
plice." His  sister,  Bahiah  Khanum,  says,*  It  was 
"by  a  young  Babi  who  had  lost  his  reason." 
Kheiralla,^  says.  It  was  "  by  a  weak-minded,  insane 

»  "  Trav.'s  Narr.,"  p.  52.      2  /^/^.^  pp,  104-106.     »  Ibid.,  pp.  49,  50. 
*  Phelps,  p.  13.  5  «  Beha  UUah,"  p.  411. 


192  BAHAISM  AND  ITS  CLAIMS 

believer."  Similarly  all  their  writers  propagate  a 
tradition  that  one  irresponsible  man  made  the  at- 
tempt. It  is  permitted  to  doubt  the  Shiah  historian, 
who  gives  a  circumstantial  account  of  how  twelve 
Babis,  including  one  high  leader,  laid  the  plot.  But 
Count  Gobineau^  is  entitled  to  credence  when  he 
says  that  there  were  a  number  of  Babis  in  the  plot 
and  three  took  part  in  the  attempt.  A  nephew  of 
one  of  the  accomplices  told  Professor  Browne  ^  that 
there  were  seven  in  the  plot  and  three  of  them  went 
out  to  commit  the  act.  Why  will  not  Bahai  writers 
give  the  facts  straight  ? 

Another  misrepresentation  fostered  by  them  is  that 
of  calling  the  Babi  martyrs  Bahais.  Thus  Abdul 
Baha  says,^  **  When  they  brought  Kurrat-ul-Ayn  the 
terrible  news  of  the  martyrdom  of  the  Bahais,  she 
did  not  waver."  Again  he  says,*  "Thousands  of 
His  {t.  e.y  Baha  Ullah's)  followers  have  given  their 
lives,  and  while  under  the  sword  shedding  their 
blood  they  have  proclaimed,  *  Ya  Baha-ul-Abha.'  ** 
He  said  ^  in  Doctor  Cadman's  church,  "  The  King 
of  Persia  killed  20,000  Bahais."  Again,^  "  In  all 
parts  of  Persia  his  enemies  rose  against  Baha  Ullah, 
imprisoning  and  killing  his  converts,  razing  thou- 
sands of  dwellings."  These  are  gross  misstatements. 
In  Kurrat-ul-Ayn' s  time  there  were  no  Bahais,  only 
Babis.  No  such  efforts  as  those  described  were  ever 
made  to  crush  Bahaism.     The  thousands  who  gave 

1  "  Trav.'s  Narr.,"  p.  53.  «  "  Ibid.,  p.  323. 

»  S.  tV.,  Oct.  16,  1913,  p.  210.  *  Ibid.,  July  13,  1913,  p.  118. 

s  /did.,  Sept.  18,  1912.  «  "  Some  Answered  Questions,'*  p.  37. 


ITS  EECORD  AS  TO  MORALS  193 

their  lives  were  Babis.  Perhaps  some  one  remarks, 
"  What's  the  difference  ?  "  Foreign  writers  may  not 
know  the  difference,  and  an  American  audience  cer- 
tainly does  not.  But  Abdul  Baha,  from  whom  I  have 
quoted,  makes  a  great  difference.  It  arouses  one's 
indignation  to  read  Bahai  literature,  in  which  they 
claim  credit  for  all  that  is  noble  in  Babi  annals,  such 
as  the  martyrdoms,  and  yet  they  disparage  and  deny 
the  Babis. 

Read  Abul  Fazl's  "  Bahai  Proofs."  He  said '  to 
Prince  Naibus-Sultaneh,  *'  The  unseemly  actions  of 
the  Babis  cannot  be  denied  nor  excused,  but  to  arrest 
Bahais  for  them  is  oppression,  for  these  unfortunates 
have  no  connection  with  the  Babisy  who  took  up  arms, 
nor  a7'e  they  of  the  same  religion  or  creeds  In  an- 
other place  he  writes  ^  repudiating  the  wars  and  dis- 
orders of  the  Babis,  and  affirming  that  they  were 
guilty  of  many  censurable  actions,  such  as  taking 
men's  property  and  pillaging  the  dead,  and  engag- 
ing in  conflict  and  bloodshed.  If  then  the  Bahais 
repudiate  them,  they  must  not  appropriate  their 
glory,  for  the  old  Babis,  with  all  their  faults,  were  at 
least  heroic.  Bahaism  has,  on  the  contrary,  the 
spirit  of  tagiya. 

I  pass  on  to  consider  Abdul  Baha's  representations 
regarding  Sultan  Abdul  Hamid.  I  present  two  quo- 
tations from  Tablets  addressed  to  American  believers. 
The  first  says,'  "  Here  one  witnesses  the  fairness  and 
impartiality  of  H.  I.  Majesty  the  Padishah  of  the  Ot- 

»  Pages  77,  78.  a  Page  63, 

»  "  Tablets  of  Abdul  Baha,"  Vol.  I,  p.  46. 


194  BAHAISM  AND  ITS  CLAIMS 

tomans,  who  has  dealt  with  the  utmost  justice  and 
equity.  In  reality  to-day,  in  the  Asiatic  world,  the 
Padishah  of  the  Ottoman  Empire  and  the  Shah  of 
Persia,  Muzaffar-ud-Din,  are  peerless  and  have  no 
equals.  These  two  kings  have  treated  us  with  mild- 
ness— both  are  just.  Therefore,  pray  ye  and  beseech 
for  their  confirmation  in  the  threshold  of  the  Al- 
mighty, especially  for  Abdul  Hamid,  who  has  dealt 
at  all  times  in  justice  with  these  exiled  ones."  Abdul 
Hamid — a  peerless,  just  one  1  Surely  this  would 
have  remained  among  the  hidden  things  had  not 
one  "Servant  of  God"  (Abd-ul-Baha)  revealed  it  to 
us  about  that  other  **  Servant  of  God "  (Abd-ul- 
Hamid).  This  "revelation"  is  dated  1906.  After 
Abdul  Hamid  was  deposed,  Abdul  Baha  speaks  ^  of 
"  his  oppression  and  tyranny,"  for  the  Sultan  sent 
"  an  oppressive,  august  commission,  that  with  all 
kinds  of  wiles,  simulations,  slander  and  fabrication 
of  false  stories,  they  might  fasten  guilt  upon  Abdul 
Baha.  But  soon  fetters  and  manacles  were  placed 
around  the  unblessed  neck  of  Abdul  Hamid."  Did 
the  "  Infallible  Pen "  err  in  the  former  character 
sketch  ?  No,  but  Abdul  Baha's  oppression  ^  of  his 
brothers,  in  retaining  their  patrimony,  resulted  in  a 
bitter  quarrel  and  complaints,  followed  by  an  in- 

1  S.  W.y  May  17,  191 1,  p.  6. 

2  Mrs.  Templeton  (previously  Mrs.  Laurence  Oliphant),  in  "  Facts  for 
Behaists,"  tells  of  the  unrighteousness  of  Abbas  Efifendi  (Abdul  Baha)  in 
keeping  from  his  brothers  and  stepmothers  the  pension  money  of  the 
Turkish  Government  and  the  revenue  of  Baha's  villages,  and  of  his  osten- 
tatious charity  in  giving  away  part  of  these  funds  by  distributing  coins  to 
a  mixed  crowd  of  beggars  every  Friday. 


ITS  BECOED  AS  TO  MOEALS  195 

vestigating  Commission  and  Abdul  Baha's  imprison- 
ment. On  this  account  the  whitewash  scaled  off  from 
Abdul  Hamid. 

Another  form  of  misstatement  is  their  habitual  way 
of  speaking  of  the  imprisonment  of  Baha  and  Abdul 
Baha.  Abdul  Baha  says  of  Baha/  "  His  blessed  days 
ended  in  the  cruel  prison  and  dark  dungeon^  *'  He 
passed  his  days  in  the  Most  Great  Prison."  ^  Abdul 
Baha  continually  speaks  of  himself  in  such  words  as 
the  following,  "  Forty  years  I  was  a  prisoner  ;  I  was 
young  when  I  was  put  in  prison,  and  my  hair  was 
white  when  the  prison  doors  opened."  ^  "  After  all 
these  long  years  of  prison  life."  "  My  body  can 
endure  anything ;  my  body  has  endured  forty  years 
of  imprisonment."  *     Now,  what  are  the  facts? 

In  Phelps'  Life,  Bahiah  Khanum  ^  says,  **  We  were 
imprisoned  in  the  barracks  at  Acca  two  years 
(1868-70)."  Then  ^"  we  were  given  a  comfortable 
house  ^  with  three  rooms  and  a  court."  After  nine 
years  of  such  restriction  Baha  Ullah  moved  to  a 
beautiful  garden  outside  the  city  and  built  there  a 
Palace,  called  Bahja.  He  had  the  freedom  of  the 
surrounding  country,  visited  Mount  Carmel,  and 
later  spent  a  part  of  each  year  at  Haifa.^  Baha 
Ullah  died  in  this  Palace,  not  in  a  dungeon^ 

1  S.  W.,  May  17,  1913,  p.  74. 

2  «  Tablets  of  Abdul  Baha,"  Vol.  I,  p.  44.  »  S.  IV.,  Ibid.,  p.  67. 
*  Ibid.,  Sept.  8,  191 2,  p.  5.              6  Phelps,  p.  66.  «  Ibid.,  p.  70. 

'  This  house  was  purchased  by  an  American  Bahai  lady,  that  it  might 
remain  in  Bahai  hands. 

8  «*  Bahai  Proofs,"  by  Abul  FazI,  p.  66.     Remey,  p.  23. 

»  Mrs.  Grundy,  p.  73  ff.,  "  Ten  Days,"  etc.,  speaks  of  the  Palace  of  Joy 
as  a  very,  large  white  mansion.    Professor  Browne  was  received  here 


196  BAHAISM.AND  ITS  CLAIMS 

As  to  Abbas  Effendi,  during  the  first  brief  period 
only  he  was  restricted  to  the  barracks.  He  was  even 
temporarily  put  in  chains  in  the  dungeon  ^  when 
accused  of  participation  in  the  assassination  of  the 
Azalis.  After  that,  for  a  period  of  thirty  years^  "  he 
was  permitted  to  go  about  at  his  pleasure,  beyond 
the  walls  of  Acca."  ^  He  built  a  fine  residence  ^  at 
Haifa,  which  I  have  seen.  He  journeyed  to  Tiberias 
and  as  far  as  Beirut.  Only  after  his  quarrel  with  his 
brothers  and  on  their  accusation  was  he  ordered 
back  to  Acca,  and  even  then  he  had  the  freedom  of 
the  city  (1905).*    Such  are  the  facts  about  Abbas 

(1890).  He  was  conducted  through  a  spacious  hall,  paved  with  a  mosaic 
of  marble,  into  a  great  antechamber,  and  entered  through  a  lifted  curtain 
into  a  large  Audience  Room. 

Of  the  Garden  of  Baha,  Sprague  ("  A  Year  in  India,"  etc.,  p.  i)  says, 
"  It  is  a  veritable  garden  of  Eden,  with  luxuriant  foliage  and  every  fruit. 
Baha  Ullah  used  to  sit  under  the  large  spreading  tree  and  teach  his  dis- 
ciples." Mrs.  Grundy  says,  "  The  Rizwan  is  filled  with  palm  trees, 
oranges,  lemons  and  wonderful  flowers.  A  river,  the  Nahr  Naaman,  runs 
through  it,  in  two  streams,  on  which  ducks  and  other  fowls  swim.  On  an 
island  is  an  arbour  under  two  large  mulberry  trees.  A  fountain  plays  in 
the  midst.  Under  the  arbour  is  a  chair  where  Baha  used  to  sit.  No  one 
sits  in  it  any  more.  (Mrs.  Grundy  knelt  at  the  foot  of  the  chair.)  The 
garden  has  a  cottage,  where  Baha  spent  his  summers."  A  Palace  and  a 
luxurious  summer  place  were  Baha's  "  Most  Great  Prison  "  during  most 
of  his  years  at  Acca.  Compare  Laurence  Oliphant's  "  Haifa,"  etc.,  p. 
103,  for  a  fine  description  of  his  "  pleasure  ground."  How  unfounded 
are  such  statements  as  Bernard  Temple's  (6'.  W.^  p.  39,  April  28,  1914). 
'*  All  this  while  the  founders  were  behind  prison  walls." 

1  Phelps,  p.  75.  2  Ibid.,  p.  80. 

3  Dr.  H.  H.  Jessup,  who  visited  him  in  1900,  writes  (New  York  Out- 
look, June,  1901),  "  Abbas  Effendi  has  two  houses  in  Haifa,  one  for  his 
family,  in  which  he  entertains  the  American  lady  pilgrims,  and  one  down 
town  where  his  Persian  followers  meet  him." 

*  Abbas  Effendi  in  Acca  at  this  time  visited  Mr.  Remey  (««  Bahai  Move- 
ment," p.  108).     He  received  American  pilgrims.    Mrs.  Goodall  ("  Daily 


ITS  EECOED  AS  TO  MOEALS  197 

Effendi,  whom  Canon  Wilberforce  introduced  in  his 
church  as  "  for  forty  years  a  prisoner  for  the  cause 
of  brotherhood  and  love^  In  truth  it  was  the  quar- 
relling of  the  brothers,  Azal  and  Baha,  that  led  to 
the  banishment  from  Adrianople  to  Acca,  the  murder 
of  Azalis  by  Bahais  increased  its  severity,  the  bitter 
hatred  of  the  younger  generation  against  each  other 
brought  back  the  restraint. 

4.  Another  immoral  practice  of  Bahais  is  tagiya 
or  ketman^  religious  dissimulation.  This  is  taught 
and  practiced  by  Shiah  Moslems,*  and  it  is  continued 
with  all  its  ofiensiveness  against  good  morals  by 
Bahais.  In  it  concealment,  denial  or  misrepresenta- 
tion by  word  or  act  is  allowed  for  self-protection  or 
for  the  good  of  the  faith.  It  was  formally  permitted 
by  Baha  Ullah.  In  accordance  with  this  practice 
Abdul  Baha  and  his  followers  at  Acca  keep  the  Fast 
of  Ramazan  ^  in  addition  to  the  Bahai  Fast  at  Noruz. 
Dr.  H.  H.  Jessup  ^  wrote,  "  He  is  now  acting  what 
seems  to  be  a  double  part — a  Moslem  in  the  Mosque, 
and  a  Christ  in  his  own  house.  He  prays  with  the 
Moslems,  *  there  is  no  God  but  God,*  and  expounds 
the  Gospels  as  the  incarnate  Son  of  God."  Mirza 
Abul  Fazl,  a  Bahai  missionary,  lately  died  in  Egypt. 
At  his  public  funeral  *  the  Moslem  taziah,  with  read- 
ing of  the  Koran,  was  held,  though  he  was  a  strenu- 

Lessons,"  p.  6)  speaks  of  «•  His  bountifully  spread  table,"  the  laughter  and 
good  cheer,  and  (p.  13)  remarks,  "  One  would  never  realize  he  was  visit- 
ing a  Turkish  prison." 

*  Doctor  Shedd  says,  "  Concealment  of  religious  faith  is  a  common  prac- 
tice in  Persia,  and  it  is  approved  and  recommended  by  Bahais." 

»  Phelps,  p.  loi.       3  New  York  Outlook,      ■*  .S".  W.^  March  2,  1914. 


198  BAHAISM  AND  ITS  CLAIMS 

ous  worker  for  the  abrogation  of  Islam.  Most  Bahais 
in  Persia  live  in  habitual  tagiya.  Fear  of  persecu- 
tion is  some  palliation  for  this,  but  it  is  a  great  de- 
fect. Very  far  from  the  truth  is  the  statement  of 
Lord  Curzon  ^  that  "  No  Babi  (or  Bahai)  has  ever  re- 
canted under  pressure."  Mr.  Nicolas,^  the  French 
Consul  at  Tabriz,  shows  from  the  Bab's  own  writings 
that  he  himself  denied  his  Manifestation  at  his  ex- 
amination at  Shiraz  and  signed  a  recantation.  At 
the  execution^  of  the  Bab  in  Tabriz  (1850)  two  of  his 
intimate  disciples  denied  the  faith.  The  explanation 
of  the  fact  is  remarkable  and  instructive.  They  were 
enjoined  to  do  so  by  the  Bab  in  order  that  they 
might  convey  certain  documents  to  a  safe  place.  In 
other  words,  they  were  to  lie  for  the  faith,  by  divine 
injunction.  In  another  notable  instance,^  seven 
Babis  stood  firm  and  were  executed  at  Teheran, 
while  thirty  recanted,  being  told  by  their  leader  to 
judge  whether  they  were  justified  by  family  ties, 
etc.,  in  renouncing  the  faith.  "  They  determined  to 
adopt  a  course  of  concealment,  tagiyaP  Some  years 
ago  a  Bahai  was  called  before  the  Governor  of  Tabriz 
and  questioned,  "Are  you  a  Bahai?"  *'I  am  a 
Mussulman."  ''Will  you  curse  Baha?"  "It  is 
written  in  the  Koran  not  to  curse,  I  am  not  a  Bahai." 
By  payment  of  a  peshkesk  this  answer  was  made 
acceptable.     And  no  offense  was  recognized  in  con- 

^  Phelps,  p.  xxxi. 

2 "  Le  Beyan  Persan "  (Paris),  Introduction  xvi.-xxiv.,  by  A.   L.  M. 
Nicolas. 
8  «  New  Hist,/'  p.  252.  *  "  Trav.'s  Narr.,"  p.  252. 


ITS  EECOED  AS  TO  MOEALS  199 

science,  for  Baha  had  said,  "  If  your  heart  is  right 
with  me,  nothing  matters."  It  were  scarcely  neces- 
sary to  note  that  some  Babis  and  Bahais  have  de- 
nied their  faith,  except  to  correct  the  mistake  of  trav- 
ellers, but  the  fact  that  denial  is  permitted  and  ap- 
proved is  important.  For  tagiya  is  a  deeply-rooted 
seed  which  bears  evil  fruits  in  their  characters  and 
conduct. 

Even  their  propaganda  is  carried  on  in  the  same 
deceitful  spirit.  The  Bahai  conceals  from  the  one 
he  approaches  his  status  and  beliefs,  insinuates  him- 
self into  his  confidence,  suits  the  substance  of  his 
message  to  the  preconceptions  and  prejudices  of  his 
hearer  and  leads  him  on,  perhaps  omitting  to  men- 
tion the  real  essentials  of  Bahaism.^  One  of  their 
methods  is  to  worm  themselves  into  the  employ  of 
Christian  Missions  and  clandestinely  carry  on  their 
propaganda  while  they  undermine  the  work  of  the 
Mission.  Perhaps  the  Mission  wishes  a  language 
teacher  or  a  mirza.  A  Bahai  presents  himself.  He 
talks  well.  In  the  course  of  conversation  the  mis- 
sionary inquires  his  religious  views.  He  appears 
liberal  minded.  Direct  inquiry  is  made,  "  Are  you 
a  Bahai  ?  "  He  replies,  **  No,  /  am  not,  but  I  am 
tired  of  Islam  ;  I  am  a  truth-seeker."  The  mission- 
ary employs  him.  After  a  time,  maybe,  he  professes 
to  be  a  Christian,  and  is  baptized.     Such  were  a  cer- 

>  S.  M.  Jordan,  of  Teheran,  says  ("  The  Mohammedan  World,"  Cairo, 
p.  130),  "We  are  honestly  open  in  our  methods,  while  they  are  the  re- 
verse." Doctor  Shedd  says,  "  Christian  Mission  work  is  openly  Christian, 
that  of  Persian  Bahais  is  professedly  Mohammedan."  "  Bahaism,  as 
offered  to  a  Jew,  a  Christian  or  a  Mohammedan,  varies  greatly*" 


200  BAHAISM  AND  ITS  CLAIMS 

tain  Mirza  Hasan  and  a  Mirza  Husain,  who  deceived 
the  Swedish  Mission  and  received  salaries  as  Chris- 
tian evangelists,  but  had  been  and  continued  to  be 
Bahais  and  propagandists.  I  have  heard  that  in  a 
certain  Station  (not  American)  Bahais,  without  re- 
vealing their  faith,  accepted  positions  as  cook,  lan- 
guage-teacher, financial  agent,  etc.,  and  so  sur- 
rounded the  new  Mission  that  it  was  a  Bahai  more 
than  a  Christian  establishment.  Doctor  Shedd  ^  tells 
of  an  assistant  he  had  w^ith  him  in  school  work — a 
Persian,  with  whom  he  discussed  religious  topics 
freely.  For  years  the  man  disavowed  belief  in 
Bahaism,  but  finally  threw  off  the  mask  and  became 
an  active  propagandist.  After  his  dismissal  he  in- 
stigated the  Persian  pupils,  whom  he  had  previously 
secretly  beguiled,  and  they  complained  to  the  Per- 
sian Government  that  "  they,  as  good  (?)  Mohammed- 
ans, were  offended  by  having  to  study  the  Christian 
Scriptures."     Great  is  tagiya  ! 

What  else  can  we  expect,  since  Abdul  Baha  instructs 
his  disciples  in  pretense.  A  certain  Madame  Cana- 
varro,^  staying  at  Acca,  expressed  her  desire  to  assist 
in  spreading  Bahaism  among  the  Buddhists,  and 
spoke  of  the  difficulty  of  introducing  it  as  a  new  re- 
ligion. Abdul  Baha  replied,  "  At  first  teach  it  as 
truths  of  their  own  religion,  afterwards  tell  them  of 
me."  She  replied  that  she  herself  w^-s  imbued  with 
the  spirit  of  Buddhism.  He  answered,  "  What  you 
call  yourself  is  of  no  consequence."  To  a  certain 
American  lady  who  was  afraid  her  friends  would  be 

^Missionary  Review^  October,  19H.  2  Phelps,  p.  154. 


ITS  RECOED  AS  TO  MORALS  201 

repelled  by  the  idea  of  a  new  religion,  Abdul  Baha 
advised,  *'  Remain  in  the  Church  and  teach  Bahaism 
as  the  true  teaching  of  Christ." 

A  striking  instance  of  this  religious  dissimulation 
is  seen  in  Hamadan/  There  about  two-and-a-half 
per  cent,  of  the  Jews  have  accepted  Baha  as  the 
Messiah.  But  many  of  these  continue  in  the  out- 
ward forms  and  associations  of  the  Jews.^  Others 
professed  to  be  Christians,  and  were  protected  as 
such  by  the  Shah's  government.  After  a  decade  or 
two  it  became  evident  that  they  were  hypocrites, 
cloaking  their  Bahaism  under  the  Christian  name. 

This  Oriental  dissimulation  takes  on  a  different 
phase  in  Western  Bahaism.  The  principle  of  the 
latter  is  stated  thus,  "  Adhere  to  any  religious  faith 
with  which  you  are  associated."  *  "  No  religious 
relation*  should  be  severed,  but  these  relations  should 
become  as  avenues  for  giving  forth  the  message  of 

1  Miss  A.  Montgomery,  in  PVoman*s  Work,  19 13,  p.  270,  says  of  these 
Bahais,  "  This  sect  of  Moslems,  thirty  years  ago,  were  afraid  to  appear  to 
be  what  they  really  were,  they  exercised  the  privilege  of  falsehood  their 
deceitful  faith  grants  them,  and  called  themselves  Christians." 

2  A  European  Jew  reports  as  follows  (1914),  "The  Jewish  Bahais  in 
Hamadan  are  few  in  number  (exactly  fifty-nine  besides  children).  They 
have  not  yet  broken  with  Judaism.  They  go  to  the  Synagogue  and  follow 
outwardly  our  religious  practices.  They  deny  in  public  that  they  are 
Bahais  from  fear  of  the  Mussulmans,  who  detest  the  new  religion.  But 
the  continual  attacks  of  the  Bahais  against  the  Jews  will  exasperate  our 
co-religionists,  who  will  cast  them  out  finally.  At  present  the  practical 
result  is  hatred  and  disdain,  and  bitter  dissensions  between  fathers  and 
sons,  sisters  and  brothers,  husband  and  wife." 

8  Phelps,  p.  96.  The  Report  of  the  Bahais  to  the  United  States  Census 
Board  says,  "  One  may  be  a  Bahai  and  still  retain  active  membership  in 
another  religious  body." 

*  Remey's  "  The  Bahai  Movement,"  p.  97. 


202  BAHAISM  AND  ITS  CLAIMS 

the  Bahai  faith."  This  idea  is  delusive ;  it  is  self- 
deception,  ignorance,  or  worse.  No  Christian  can 
give  allegiance  to  Baha  as  incarnate  God  and  accept, 
as  he  then  must,  Islam,^  Babism  and  Bahaism  as 
successively  true,  and  as  higher  revelations  abrogat- 
ing Christianity,  and  still  be  loyal  to  Christ.  Baha- 
ism is  not  a  philosophy  like  Tolstoism,  nor  a  theory 
of  economics  like  the  "  single  tax  "  ;  it  is  a  religion 
as  much  as  Mormonism  is. 

A  plain  example  of  Bahai  tagiya  is  in  connection 
with  the  organization  known  as  the  *'  Persian-Amer- 
ican Educational  Society."  This  was  organized  at 
Washington,  D.  C,  under  the  patronage  of  Mirza 
Ali  Kuli  Khan,  Persian  Charge  d'  Affaires.  Its  or- 
ganizing body,  committee  to  draft  its  constitution, 
its  executive,  are  Bahais,  yet  its  circular  sets  forth 
seventeen  purposes  for  its  existence  without  naming 
the  propagation  of  Bahaism  as  one  of  them.  It  ap- 
pealed for  funds  on  general  philanthropic  and  edu- 
cational grounds,  never  mentioning  its  religious 
motive.  It  introduced  the  names  of  President  Taft, 
Secretary  Root,  and  other  prominent  men  in  such  a 
way  as  to  lead  the  public  to  understand  that  the 
movement  had  their  intelligent  endorsement.  To 
its  real  purpose,  viz. :  aiding  existing  and  estabUsh- 
ing  new  Bahai  schools  in  Persia  and  the  Orient,^  I 

1  Bahaism  says,  "  Christians  who  do  not  believe  in  the  Koran  have  not 
believed  Christ." 

'  The  name  of  the  Society  has  been  changed  to  the  «'  Orient  Occident 
Unity,"  and  a  commercial  department  added.  Its  contributions  are  ac- 
knowledged, and  its  work  reported  through  the  Star  of  the  West  as  Bahai 
work.    An  American,  who  imported  a  machine  flour-mill  to  Persia,  under 


ITS  EECOED  AS  TO  MORALS  203 

am  making  no  objection.  It  is  the  concealment  o! 
this  purpose  which  is  objectionable  when  contribu- 
tions are  asked  from  the  general  public.  It  claims 
to  be  unsectariauy  because  its  schools  take  in  pupils 
of  all  sects  and  religions.  So  do  the  schools  of 
Christian  Missions,  but  they  are  none  the  less  Chris- 
tian schools,  and  the  **  Orient-Occident "  schools  are 
distinctively  Bahai.  They  disclaim  proselytizing. 
The  claim  is  simply  false.  Bahai  schools  are  hot- 
beds of  proselytizing,  and  must  be  so  by  their  nature. 
Their  law  ^  says,  "  Schools  must  first  train  the  chil- 
dren in  the  principles  of  the  religion."  Dreyfus* 
adds,  "  There  is  no  fear  of  a  prescription,  emanating 
from  such  authority,  ever  being  disregarded."  The 
Bahai  school  in  Teheran  worked  under  cover  for 
some  years.  Remey  says,^  "  This  institution  is  not 
generally  known  as  a  Bahai  School.  However,  it  is 
in  the  hands  of  the  Bahais.  From  the  directors  down 
through  the  teachers  and  students,  the  majority  were 
of  our  faith."  Similarly  in  Bombay,*  the  Bahai 
teacher  concealed  his  faith.  "  The  Zoroastrian  par- 
ents of  his  pupils  suspected  him  of  Bahaism  and  so 
took  their  children  out." 

But  to  find  the  supreme  example  of  Bahai  tagiya 

its  auspices,  told  the  Consul  that  the  object  of  his  coming  was  not  the  mill 
but  propagating  Bahaism.  In  the  Jam-i-Jamsied^  Calcutta,  March  28, 
19 14,  Dr.  E.  C.  Getsinger  boasts  to  the  Parsees,  "The  American  Bahais 
have  established  schools  in  Persia,  and  have  sent  American  teachers  to 
those  schools." 

1 "  Words  of  Paradise,"  p.  53.      ^  «  xhe  Universal  Religion,"  p.  139. 

»  "  Observations  of  a  Bahai  Traveller,"  1908,  p.  77. 

*  Sprague's  ««  A  Year  in  India,"  p.  16. 


204  BAHAISM  AND  ITS  CLAIMS 

we  have  to  go  to  the  fountainhead.  Abdul  Baha 
himself,  oblivious  to  its  moral  obliquity,  lays  bare 
the  fact  in  his  "  Traveller's  Narrative."  *  We  have 
seen  that  Subh-i-Azal,  the  half-brother  of  Baha  Ullah, 
was  appointed  by  the  Bab  as  his  successor.  Accord- 
ing to  Abdul  Baha,  this  appointment  was  a  dishonest 
subterfuge  on  the  part  of  Baha,  arranged  by  him 
through  secret  correspondence  with  the  Bab,  in  order 
that  Baha  might  be  relieved  of  danger  and  persecu- 
tion and  be  protected  from  interference.  So  "  out  of 
regard  for  certain  considerations  and  as  a  matter  of 
expediency,  Azal's  name  was  made  notorious  on  the 
tongues  of  friends  and  foes  even  to  jeopardizing  his 
life,  while  Baha  remained  safe  and  secure,  and  no 
one  fathomed  the  matter."  Abul  Fazl  ^  states  the 
position  of  the  "  Traveller's  Narrative  "  as  follows, 
*'  The  Bab  and  Baha  Ullah,  after  consulting  together, 
made  Azal  appear  as  the  Bab's  successor.  In  this 
manner  they  preserved  Baha  Ullah  from  interfer- 
ence." This  account  shows  the  low  ideas  of  honour 
and  truthfulness  in  the  minds  of  Baha  and  Abdul 
Baha.  And  although  their  explanation  is  not  true 
(but  an  invention  of  their  tagiya — corrupted  minds), 
it  shows  to  what  straits  ^  they  were  put  to  explain 


1  Pages  63,  63,  95,  96. 

2«Bahai  Proofs,"  p.  52.  See  also  Browne's  «*  Mirza  Jani's  History," 
pp.  xxxiii.-vi. 

»  The  Bahais  are  impaled  on  the  other  horn  of  the  dilemma  also,  for, 
as  Professor  Browne  says  (  "  Mirza  Jani,"  p.  xxxiii.) ,  «  The  difficulty  lies 
in  the  fact  that  Subh-i-Azal  consistently  refused  to  recognize  Baha's  claim, 
so  that  the  Bahai  is  driven  to  make  the  assumption  that  the  Bab,  who  is 
acknowledged  to  be  divinely  inspired  and  gifted  with  divine  knowledge 


ITS  EECOED  AS  TO  MORALS  205 

away  the  succession  of  Azal,  the  legitimacy  of  which 
Azal  still,  in  his  ripe  old  age,  maintains.  Abdul 
Baha  published  to  the  world  Baha's  deceitfulness, 
but  only  made  the  matter  worse  for  him. 

Of  a  piece  with  this  was  the  action  of  Baha's 
trusted  agent,  Maskin  Kalam,  in  Cyprus.  This 
Bahai  was  sent  by  the  Turkish  Government  with 
Azal.  *'  He  set  up  a  coffee-house  at  the  port  where 
travellers  must  arrive,  and  when  he  saw  a  Persian 
land  he  would  invite  him  in,  give  him  tea  or  coffee 
and  a  pipe,  and  gradually  worm  out  of  him  the  busi- 
ness that  had  brought  him  there.  If  his  object  were 
to  see  Subh-i-Azal,  off  went  Maskin  Kalam  ^  to  the 
authorities,  and  the  pilgrim  soon  found  himself 
packed  out  of  the  Island."  This  account  is  given 
^by  a  faithful  Bahai.  Afterwards  Maskin  Kalam  re- 
tired to  Acca  and  spent  his  old  age  as  an  honoured 
guest  of  Baha. 

and  prescience,  deliberately  chose  to  succeed  him  one  who  was  destined 
to  be  the  « Point  of  darkness/  or  chief  opponent,  of  «  Him  whom  God 
should  manifest.'  " 
1 "  A  Year  Among  the  Persians,"  p.  517. 


IX 

Its  Record  as  to  Morals 

{Continued) 


In  their  teachings  they  speak  constantly  of  knowing  the  truth, 
but  never  of  speaking  the  truth.  In  his  book  Kheiralla  never  men- 
tions veracity  among  the  virtues  nor  lying  among  the  vices.  Re- 
ligious duplicity,  tagiya,  is  a  Persian  peculiarity  and  some  Moham- 
medan sects  among  which  are  our  "  truth-knowing  "  Bahais  have 
raised  tagiya  to  a  pious  privilege.  Baha,  the  crafty  chief,  requires 
policy  in  consideration  of  expediency,  often  at  the  expense  of  good 
faith.  Until  the  final  triumph  of  the  religion  he  has  sanctioned 
feigned  conformity.  They  have  divine  authority  for  duplicity. 
This  is  to  them  a  pious  means  to  a  pious  end.  Since  Baha's  in- 
fluence has  become  paramount,  they  have  adopted  the  plan  of 
secret  propaganda  which  does  not  hesitate,  in  case  of  need,  at  deny- 
ing their  faith  under  oath.  Among  Mohammedans  they  are 
primitive  Islamites,  among  Christians  they  claim  to  be  primitive 
Christians.  If  I  had  not  taken  their  "  private  lessons,"  the  sup- 
position of  such  astounding  duplicity  would  have  appeared  in- 
credible or  beyond  even  the  Oriental  proverbial  duplicity. — S.  K, 
Vatrahkyy  "  Amer»  Jour,  of  Theology ^^  igo2,  pp.  fj,  7^,  /d. 


IX 

ITS  RECORD  AS  TO  MORALS 

{Continued^ 

BAHAIS  particularly  boast  of  love  as  one  of 
their  characteristics.  They  often  quote  the 
words  of  Baha  *'  to  consort  with  all  religions 
with  spirituality  and  fragrance."  Phelps  claims  for 
them^  "a  peculiar  spirit,  which  marks  them  off  from 
other  men, — whose  essence  is  expressed  in  one  word. 
Love.  These  men  are  Lovers ;  lovers  of  God,  of 
their  Master  and  teachers,  of  all  mankind."  Drey- 
fus, with  a  forgetfulness  or  ignoring  of  facts  that  is 
astounding,  says,  "  Their  conduct  is  so  perfect,  their 
harmony  so  complete  that  although  they  have  been 
there  at  Acca  for  forty  years,  no  judge  had  yet  to 
intervene  for  them  in  any  dispute."  Chase  says 
"  Bahaism  removes  religious  rancour."  ^  Let  facts 
speak.  Let  me  array  them  first  by  showing  the 
relation  of  the  Bahais  to  the  Moslems,  and  then  to 
the  Azalis  (see  chapter  on  "Religious  Assassina- 
tion") and  finally  to  each  other  (see  chapter  on 
"  The  Quarrel  over  the  Succession  "). 
The  Babis  and   Bahais  show  great  hatred  and 

>Page  112. 

^  Yet  Phelps,  p.  158,  and  Chase  themselves  inveigh  against  orthodox 
Christianity  with  bitterness  and  scorn. 

209 


210  BAHAISM  AND  ITS  CLAIMS 

animosity  against  the  Shiahs  of  Persia,  abuse  and 
revile  them  and  heap  maledictions  and  curses  upon 
them.  These  evil  feelings  are  shown  specially  against 
the  Mullahs  and  the  rulers.  The  Babi  and  Bahai 
historians  indulge  so  much  in  diatribes  and  maledic- 
tions that  Professor  Browne  wearies  of  translating 
them  and  omits  pages  of  abuse/  More  than  enough 
is  at  hand  to  show  the  rancorous  spirit  of  the  new 
religion. 

First  take  a  short  backward  glance  at  the  Babis. 
Professor  Browne  says  i"^  '*  The  Babis  entertained  for 
the  Kajar  rulers  a  hatred  equal  to  that  for  the 
Mullahs."  Mohammed  Shah  and  Nasr-ud-Din  Shah 
are  called  **  bastard  "  and  "  scoundrel "  and  Mo- 
hammed Shah  is  consigned  to  hell  at  his  death. 
The  Shiahs  are  called  "foul  Guebres "  and  the 
Mullahs  heaped  with  abuse.  "  They  hated  the  Mo- 
hammedan clergy  with  an  intense  and  bitter  hatred  " 
and  anticipated  the  fulfillment  of  the  prophecy  "  when 
the  Kaim  or  Mahdi  should  behead  70,000  mullahs 
like  dogs."  The  Bab  called  Haji  Kazim  Khan,  chief 
of  the  Sheikhis,  "  the  Quintessence  of  Hell  Fire  and 
the  infernal  tree  of  Zakkum."  He  even  at  times 
emphasized  his  words  with  blows.^  "  When  a  pris- 
oner in  the  household  of  Anti-Christ — that  accursed 
one  {t\  e,y  the  Shah),  the  Mullah  of  Maku  showed 
him  some  discourtesy,  whereupon  the  Ocean  of 
Divine  Wrath  was  stirred  and  He  (the  Bab)  brought 
down  his  staff  with  such  vigour  on  the  unclean  form 

1"  New  Hist.,"  pp.  320  f,  281,  289. 

2  "  Idid.,  pp.  xvii.  and  354.  *  "  Mirza  Jani,"  pp.  131-132. 


ITS  EECORD  AS  TO  MORALS  211 

of  that  foul  creature  that  the  august  staff  broke  in 
two.  He  then  ordered  Aga  Sayid  Hasan  (his 
scribe)  to  drive  out  that  dog  from  the  room,  though 
the  accursed  fellow  was  a  person  of  great  considera- 
tion." "  The  Bab  took  leave  of  his  jailer,  Ali  Khan, 
with  the  words,  *  Ay  maalun  '  (*  Accursed  One ')."  ^ 
It  is  unnecessary  further  to  enlarge  on  the  feelings 
of  the  Babis  towards  the  Shiahs,  for  the  sanguinary 
wars  and  persecutions  explain  them  and  they  made 
no  secret  of  their  feelings  of  hatred. 

I  pass  on  to  the  Bahais,  whom  Abul  Fazl  claims 
were  reformed  and  transformed  by  Baha.  Baha  him- 
self it  is,  who  in  the  "  Ikan  "  calls  the  Shiahs  *'  a  foul, 
erring  sect,"  who  said  of  his  Turkish  guards,  **  Shame 
upon  them  !  God  shall  consume  their  livers  with 
lire,  and  verily  he  is  the  fiercest  of  avengers  "  (Lawh- 
i-Rais)  and  who  exultingly  celebrated,  in  a  hymn  of 
triumph,  the  death  of  Fuad  Pasha,^  the  vizier  who 
had  exiled  him,  and  consigned  him  to  hell  "  where 
the  heart  boils  and  the  tormenting  angel  melts  him." 
Baha'^s  winsome  words  about  the  mullahs  are,  in  the 
"Ikan,"  "1278  years  have  passed  and  all  these 
worthless  wretches  have  read  the  Koran  every  morn- 
ing and  have  not  yet  attained  to  a  single  letter  of 
the  purport  of  it." 

The  spirit  of  love  (?)  is  shown  by  Mirza  Abul 
Fazl,  the  preacher  and  apologist  for  Bahaism,  in  his 
discussion  (1873)  as  recorded  in  the  "  New  History."* 
His  abusive  language  runs  on  page  after  page.     The 

i«New  Hist,"  p.  352. 

2  Jour.  Roy.  As,  Soc,  1892,  p.  271.  »  Pages  173-190. 


212  BAHAISM  AND  ITS  CLAIMS 

mullahs  of  Persia  are  called  mischief-makers,  dolts, 
a  pack  of  scoundrels,  tyrants,  fools,  plunderers  of 
men^s  properties  and  wives,  sectarian  zealots  steeped 
in  prejudice  and  thinly  disguising  their  greed  of 
worldly  lucre  under  a  veil  of  sanctity,  sprung  from 
the  rustic  population  and  the  scum  of  the  towns, 
ignorant  of  the  decencies  of  society  and  neglectful  of 
good  breeding,  with  wickedness,  worldliness,  rapacity 
and  selfishness  which  are  incurable  and  folly  that 
exceeds  all  bounds  and  surpasses  all  conception,  with 
stupidity,  overweening  arrogance  and  presumption 
absolutely  unparallelled,  hiding  the  truth  in  false- 
hood, circulating  false  reports,  possessing  malignant 
hatred,  malice,  spite  and  great  injustice,  and  notori- 
ously eager  to  shed  blood,  yet  with  cowardice  like  a 
timid  girl. 

He  avers  further  that  they  are  lacking  in  patriot- 
ism, nullify  sovereign  authority,  encroach  upon  and 
usurp  the  power  of  kings,  dismiss  viziers,  invite  the 
people  to  rebel,  cause  national  decay,  set  their  feet 
upon  the  necks  of  all  mankind,  menace  the  order  and 
well-being  of  the  government,  devour  public  wealth 
and  substitute  treason  for  service.  '*  Perish  their 
homes  of  folly  whose  learning  is  all  pretense,  their 
colleges  which  never  yielded  a  man  of  sense."  This 
is  a  condensation  of  the  Bahai  philosopher's  amiable 
(!)  description  of  the  chiefs  of  his  national  religion. 
The  author  of  the  "  New  History  "  almost  surpasses 
him  in  abuse.^  He  compares  the  mullahs  to  a  "  host 
of  foul  reptiles  who  befoul  and  pollute  the  pure  water 

1  Pages  4-5,  written  1880. 


ITS  EECOED  AS  TO  MOEALS  213 

of  life  so  that  it  waxeth  loathsome  and  abominable. 
,  .  .  They  are  fraudulent  and  sophistical  hypocrites 
,  .  .  inwardly  reprobate  and  outwardly  devout, 
clothing  themselves  in  the  garb  of  spurious  asceticism 
and  simulated  piety  :  fabricators  of  *  authentic '  tradi- 
tions." Later  Haji  M.  Haidar  Ali/  writing  by  com- 
mand of  Abdul  Baha,  says  of  Persia,  **  The  old  relig- 
ious sects  .  .  .  degenerated  into  ferocious  wolves 
and  mad  dogs,  even  surpassing  the  ravenous  man-eat- 
ing beasts."  Apropos  of  the  martyrdom  of  Aga  Sayid 
Jafar  of  Abargoo,  "  Our  Great  Lord  and  Master  Ab- 
dul Baha  revealed  the  following  in  a  Visiting  Tablet  " 
to  be  chanted  at  the  tomb :  **  Hell  is  for  such  as  rejected 
thee,  fire  for  such  as  sentenced  thee  to  death,  infernal 
flame  for  such  as  betrayed  thee,  and  the  hellish  gulf 
for  such  as  shed  thy  blood."  ^  These  quotations  show 
the  vindictive  spirit  of  the  Bahai  leaders.  Any  one 
who  is  acquainted  with  Bahais  in  Persia  knows  that 
this  is  the  spirit  that  animates  them,  that  they  revile 
the  Mutasharis  and  Sheikhis  and  especially  their 
mullahs.  They  are  brotherly  and  helpful  to  their  own 
particular  sect  of  Bahais,  vindictive  to  all  who  have 
opposed  them.  Doctor  Frame  quotes  a  Persian  as 
saying  this  of  the  attitude  of  Abdul  Baha,  **  He  is 
very  kind  towards  his  friends  and  bitter  towards  his 
enemies."  In  view  of  all  that  has  been  brought  for- 
ward, how  can  Mr.  Phelps  aver  **  that  they  have  no 
trace  of  bitterness  or  resentment  for  their  sufferings." 
The  habit  of  Bahais  in  denying  that  they  have  ani- 

1 "  Martyrs  of  1903,"  p.  3. 

«"  Visiting  Tablets,"  p.  12,  N.  Y.  Bahai  Board  of  Counsel. 


214  BAHAISM  AKD  ITS  CLAIMS 

mosity  against  other  religions  reminds  me  of  one 
of  their  own  stories.  A  certain  mullah  said  to  his 
friend,  "  If  you  notice  in  me  any  objectionable  habit 
please  inform  me."  *'  I  perceive  no  fault  in  you/' 
answered  his  friend,  **  save  a  habit  of  using  abusive 
language."  "  Abusive  language  !  "  cried  the  mullah. 
"  What  rascally  knave  calls  me  abusive  ?  What 
shameless  ruffian  have  I  abused  that  he  should  dare 
accuse  me  ?  " 

In  the  statements  of  Bahais  which  I  quoted  above, 
they  laid  claim  to  superior  chastity  and  sobriety.  In 
the  chapter  on  **  Bahaism  and  Woman "  I  have 
noticed  their  defects  in  regard  to  the  treatment  of 
women.  In  regard  to  sexual  immorality,  they  are 
neither  better  nor  worse  than  Persians  of  the  middle 
class  to  which  they  mostly  belong.  Bahai  law  fol- 
lows the  Moslem  law  in  prohibiting  the  use  of  alco- 
hol as  a  beverage,  as  did  the  law  of  the  Bab.  The 
Bab  prohibited  opium  and  tobacco.  Azal  follows  the 
Bab  in  these  restrictions,  while  Baha  exempts  tobacco 
from  the  prohibition.  A  good  many  Moslems,  es- 
pecially of  the  cities  and  upper  classes,  are  addicted 
to  alcohol,  and  have  been  through  the  centuries  of 
Islam.  My  observation  leads  me  to  believe  that  Ba- 
hais are  more  addicted  to  the  use  of  intoxicants  than 
Moslems  are.  Regarding  the  relation  of  Bahais  to 
wine  and  opium,  we  have  an  impartial  witness  who 
writes  his  experience  without  prejudice  or  motive. 
Professor  Browne,  in  his  **  A  Year  Among  the  Per- 
sians," tells  of  his  social  intercourse  with  the  Babis, 
Azalis  and  Bahais.     His  prolonged  stay  in  Kirman 


ITS  EECOED  AS  TO  MOEALS  215 

was  largely  spent  among  the  Bahais.  He  became 
so  intimate  with  them  as  to  be  considered  one  of 
them  by  many  in  the  city.  He  joined  in  their  con- 
vivialities and  he  gives  us  a  simple  narrative  of  every- 
day events  and  experiences.  Read  the  volume  from 
page  475  to  540  and  see  how  many  of  the  Bahais 
lived  in  the  habitual  use  of  wine  and  opium.  It  is 
shocking  and  shows  what  goes  on  behind  their  doors. 
No  other  one  has  had  opportunity  to  see  and  reveal 
their  hidden  life.  One  and  another  and  another  of 
the  Bahais  is  referred  to  by  name  and  occupation  as 
addicted  to  intoxicants.^  Sheikh  Ibrahim  "  is  a 
drunkard  and  a  libertine  "  ;  Usta  Akbar,  the  pea- 
parcher,  **  returned  in  a  state  of  boastful  intoxication, 
talking  blasphemous  nonsense  "  ;  the  son  of  the  Ba- 
hai  postmaster  "  wants  money  to  get  drunk  and  play 
the  libertine  "  ;  Haji  Shirazi  is  **  a  drinker  and  a  lib- 
ertine "  and  a  re  viler  ;  another  is  a  victim  of  copious 
libations  of  beer ;  another  a  drunkard  and  blasphe- 
mous in  his  cups. 

Regarding  the  use  of  opium  they  appear  to  be 
worse.  It  seems  to  be  a  common  habit  among 
them.  See  pages  499,  500,  505,  520,  524,  525,  540. 
Of  certain  dinners  Professor  Browne  says,  "All 
present  were  Babis  (Bahais)  and  we  sat  sipping  our 
tea  and  whiffing  opium."  **We  sat  talking  late 
and  smoking  opium."  **  The  wildest  ascriptions  of 
Deity  to  Baha  were  made  when  intoxicated  with 
wine  and  opium :  then  they  praised  the  *  Beloved.*  " 
**  The  poor  lad,  the  son  of  the  telegrapher  whom  I 

»Pages436,  517,524,  540. 


216  BAHAISM  AND  ITS  CLAIMS 

had  seen  smoking  opium,  was  dead."  "  A  Bahai  der- 
vish was  engaged  in  smoking  an  opium  pipe."  The 
Prince  secretary,  an  Azali  Babi,  "  was  a  confirmed 
opium  smoker."  Browne  even  joined  the  Bahais  in 
the  use  of  opium  and  almost  became  a  victim  of  the 
habit.  On  one  occasion  ^  they  secredy  filled  his  pipe 
with  hashish  (Bhang).  He  recognized  the  taste  and 
refused  it.  Why  did  they  do  so  ?  Would  they  pos- 
sibly have  shown  him  visions  with  the  hope  of  per- 
suading him  of  the  truth  of  Bahaism  ?  Maybe  some 
such  incidents  are  the  basis  of  the  Moslem  accusations 
against  the  Bahais  of  using  hashish  on  neophytes. 
The  point  of  the  above  citations  is  plain.  Baha- 
ism does  not  exercise  the  transforming  power  that 
is  claimed  for  it.  The  Persian  Bahais  are  yet  in  the 
bonds  of  iniquity.  The  boasts  of  Bahais  are  un- 
grounded. What  of  Abul  Fazl's  question,^  "  Have 
you   ever   heard   of  a  Bahai  accused^  of  drinking 

1  Pages  520-521.  2  «  Bahai  Proofs,"  p.  79. 

3  The  testimony  of  Mr.  Getsinger  that  he  saw  the  son  of  Baha  Ullah  un- 
der the  influence  of  Hquor  is  given  in  Chapter  XI. 

The  testimony  of  Professor  Browne  as  to  their  habits  is  borne  out,  in  a 
general  way,  without  his  personal  experience,  by  others  who  have  had 
long  residence  in  Persia.  Rev.  W.  A.  Shedd,  D.  D.,  of  Urumia  writes, 
<'  Does  the  religion  bring  about  a  change  of  life  and  character  ?  The  re- 
ports given  by  Bahai  travellers  are  glowing,  but  long  residents  in  Persia 
have  no  such  a  tale  to  tell.  The  Bahais  are  not  noticeably  more  honest, 
more  truthful,  more  sober  nor  more  reliable  than  others  "(Missionary  Re- 
view, Oct.  191 1).  J.  D.  Frame,  M.  D.,  of  Resht  says  {Moslem  Worlds 
July,  1912),  "  The  real  test  of  a  religion  is  its  influence  upon  life.  Re- 
peatedly we  have  challenged  the  Bahais,  «  Show  us  from  your  personal 
lives  a  power  to  regenerate  the  lives  of  men.* "  Rev.  S.  M.  Jordan  of 
Teheran  writes  ("The  Mohammedan  World,"  p.  179),  "By  neither 
Moslems,  Jews,  nor  Christians  are  they  considered  morally  superior  to  the 
Moslems,  while  in  some  respects  they  rightly  are  judged  less  so."    The 


ITS  EECOED  AS  TO  MOEALS  217 

wine?^  None  are  accused  of  evil  deeds  or  bad 
morals."  Again  Sprague  says,  "  The  conditions  of 
the  Millennium  are  already  visible  among  these  peo- 
ple," and  Thornton  Chase  declares,  **  It  brings  men 
to  a  higher  conception  of  duty  and  life  than  has  been 
the  heritage  of  the  churches."  How  blind  to  facts  is 
such  faith  1 

Rev.  J.  H.  Shedd,  D.  D.,  writes,  "  The  Bahai  freedom  runs  to  license, 
and  hence  as  a  reform  leaves  men  worse  rather  than  better.  Mr.  Browne 
found  himself  in  the  meshes  of  the  opium  habit  in  Kirman  by  yielding  too 
freely  to  their  influence.  There  is  undoubtedly  a  generous  fellowship  in 
the  Bahai  community,  but  there  is  no  moral  principle.  .  .  .  There 
are  no  high  and  strong  characters  developed  to  lead  the  world  in  true  re- 
form, no  high  motives  to  virtue  are  developed.  The  seeds  of  its  own  de- 
struction are  in  the  system  and  the  best  argument  against  it  will  soon  be 
its  fruits"  (R.  E.  Speer's  "  Missions  and  Modem  History,"  p.  182). 
1 "  Bahai  Proofs,"  p.  82. 


X 

Religious  Assassination 


The  religion  now  entered  upon  the  phase  of  intestinal  dissen- 
sions, bitter  animosities,  schisms,  and  internecine  strife.  The 
pages  of  its  history  are  henceforth  filled  with  tales  of  dissension 
and  disruption ;  of  anathemas  and  accusations ;  of  heresy  and 
apostacy  reiterated  and  reciprocated  with  increasing  bitterness ;  of 
fratricidal  assassinations  and  persecutions. — Professor  Browne  in 
"  New  History  "  p,  at. 

Subh-i-Azal  is  the  Khalifa  of  the  Bab  and  the  Bahais  are  in  bad 
faith  when  they  deny  it. — Nicolas,  p.  20. 

When  inspiration  and  revelation  failed,  Baha  did  not  disdain  to 
benefit  by  the  pointed  argument  of  the  dagger  and  the  subtle  per- 
suasion of  poison. — Fatralsky  in  "  Amer.  Jour,  of  Theology*^ 

We  cannot  tolerate  iniquity  in  God  nor  in  one  claiming  to  be 
God  and  we  cannot  conceive  of  God  incarnate  subject  to  the  limi- 
tations ofradal  moral  ideals. — R,  E.  Speer^p.  146, 


RELIGIOUS  ASSASSINATION 

IN  general  Bahais  claim  that  they  and  their 
leaders  have  been  exemplars  of  love  and  har- 
mony. Specific  declarations  of  their  excellence 
in  this  regard  have  been  quoted.  M.  Abul  Fazl  ^ 
writes  :  **  During  the  long  years  from  the  arrival  of 
Baha  Ullah  in  Bagdad  to  the  present  day  they  have 
not  committed  that  which  would  disturb  a  single  soul. 
They  have  been  killed  but  they  have  killed  no  one." 
Mr.  Horace  Holley  ^  says :  "  For  forty  years  no  judge 
has  had  to  settle  a  dispute  between  them.'*  It  be- 
hooves us  to  inquire  how  the  conduct  of  Baha  and 
his  adherents  shows  up  in  this  regard  during  the 
first  period  of  their  exile.  It  is  evident  that  in 
Persia  Baha  had  no  sincere  love  for  his  brother  Azal, 
for  he  planned  to  secure  safety  for  himself  by  put- 
ting Azal's  life  in  jeopardy.  (See  Chapter  VIII.)  It 
is  further  plain  that  early  in  the  exile  jealousy,  envy 
and  hate  manifested  themselves,  even  while  Baha 
was  outwardly  obedient  to  Azal.  In  Bagdad,  says 
Bahiah  Khanum,  "  disharmony  and  misunderstand- 
ing arose  among  the  believers — discord — strife — con- 
tention.'' ^    Therefore  Baha  went  off  to  Kurdistan. 

»  «  Bahai  Proofs,"  p.  12. 

'  *'  The  Modern  Social  Religion,"  p.  167.  *  Phelps,  pp.  19-20. 

221 


222  BAHAISM  AND  ITS  CLAIMS 

He  refers  in  the  '*  Ikan  "  to  the  dissensions/  "  Such 
an  odour  of  jealousy  was  diffused,  banners  of  discord 
hoisted,  enemies  endeavoured  to  destroy  this  serv- 
ant,— hardships,  calamities  and  sufferings  inflicted  by 
Moslems  were  as  nothing  compared  with  what  hath 
been  inflicted  by  the  believers."  His  opponents  say 
that  he  wished  to  introduce  innovations,  relax  the 
law  and  put  forward  on  his  own  account  a  claim  to 
be  a  Manifestation  and  being  resisted  in  this,  he  "  got 
angry."  ^  After  they  were  removed  to  Adrianople 
the  quarrel  waxed  hotter.  Abul  Fazl  describes  it  as 
one  of  "  interior  fires  of  dissension  and  jealousy  be- 
tween the  rival  leaders,  far  exceeding  the  jealousy  of 
outsiders.^  Mohammed  Jawad  Kasvini  says  *  there 
were  **  all  manner  of  intrigues,  falsehoods  and  un- 
truths." I  have  received  from  a  Moslem  convert  to 
Christianity  an  interesting  account  of  conditions  then 
and  there.  He  was  at  that  time  a  peesh-khidmat  to 
the  Persian  Minister  at  Constantinople.  He  was  at 
Samsun  when  Azal  and  Baha  and  their  parties  em- 
barked and  was  introduced  to  them  by  Haji  Rajab 
Ali  Khan,  brother-in-law  of  my  informant.  He  saw 
them  day  by  day  and  became  a  serious  inquirer. 
Afterwards  he  went  to  Adrianople  bearing  presents 
to  Baha.  He  found  Baha  and  Azal  living  in  separate 
rooms  of  the  same  house  under  guards.  The  two 
brothers  were  in  dispute  over  the  supremacy,  and 
the  murids  had  been  won  over  by  Baha.     He  nar- 

1  Pages  178-181.  2  «Trav.'s  Narr.,"  pp.  356-358. 

» «'  Bahai  Proofs,"  p.  5 1. 

*  Manuscript  "  Life  of  Beha  Ullah,"  p.  20. 


EBLIGIOUS  ASSASSINATION  223 

rates,  "  I  entered  one  day.  I  heard  words  of  angry- 
disputation  and  revilings.  Yahya  said,  "  Ay  I  Hu- 
sain  Ali,  you  are  vile  !  Do  you  not  remember  your 
sodomies?  You  are  defiled.  Your  wife  is  a  bad 
one !  '*  Husain  Ali  answered,  "  Ay,  cursed  one  I 
Your  son  Nur  Ullah   is  not  your  son  but  son  of 

Sayid .     You    yourself   are   a  sodomite,   an 

adulterer."  Such  like  revilings  they  hurled  at  each 
other.  I  called  Maskin  Kalam  and  said  to  him, 
"What  are  these  words  and  doings?  If  Baha  is 
true  why  does  he  talk  so  ?  Why  do  these  brothers 
revile  each  other  ?  What  a  fool  I  am  to  come  so 
many  miles  to  hear  such  revilings  from  a  divinity  1 " 
We  then  went  to  the  room  of  Ishan.  My  compan- 
ion said  to  Ishan,  "  Why  do  they  curse  so  ?  "  I  said, 
"  I  wish  to  ask  a  question."  He  said,  "  What  is  it  ?  " 
I  said,  "  You  say  they  do  not  work  miracles,  but 
must  there  not  be  personal  power  and  influence  in 
words?"  ^ 

The  condition  at  Adrianople  culminated  in  a  series 
of  crimes,  which  now  come  before  us  for  examina- 
tion. 

Charges  have  been  made,  in  detail,  against  the 
companions  of  Baha  Ullah  of  assassinating  the 
Azalis,  the  followers  of  his  rival  Subh-i-Azal.  Most 
of  the  information  regarding  the  matter  is  to  be 


*  Professor  Browne,  afterwards  in  Persia,  found  the  attitude  of  the 
Bahais  towards  the  Azalis  "  unjust  and  intolerant "  and  reprimanded 
them  for  "  their  violence  and  unfairness."  They  cursed  and  reviled  in 
the  presence  of  Professor  Browne  ("  A  Year  Among  the  Persians,"  pp. 
535-530)- 


224  BAHAISM  AND  ITS  CLAIMS 

found  in  the  books  and  translations  of  Professor 
Browne,  the  great  authority  on  Bahaism  in  the 
Anglo-Saxon  world.  I  wish  to  present  and  weigh 
the  evidence  in  hand  regarding  these  accusations. 

I.  The  first  charge  is  that  Baha  Ullah  attempted 
to  poison  Subh-i'Azal^  his  half-brother  and  predeces- 
sor. This  charge  is  found  in  the  **  Hasht  Behesht/' 
a  history  of  Babism,  by  Aga  Sayid  Javad/  a  promi- 
nent Mullah  of  Kirman  and  a  leading  disciple  of  the 
Bab.  The  occurrence  took  place  when  Azal  and 
Baha  were  both  at  Adrianople  under  surveillance 
of  the  Turkish  authorities.  Baha,  so  it  narrates,^ 
ordered  that  there  should  be  placed  before  him  and 
"  Azal  a  dish  of  plain  food,  with  one  side  of  which 
he  had  mixed  some  poison,  intending  to  poison  Azal. 
For  hitherto  the  apportioned  breakfast  and  supper 
had  been  from  the  house  of  Mirza  Husain  Ali  (Baha 
Ullah).  When  that  poisoned  dish  was  placed  before 
them,  Baha  pressed  Azal  to  take  of  it.  By  a  fortu- 
nate chance,  the  smell  of  onions  was  perceptible  in 
the  food,  and  Azal,  being  averse  to  onions,  refused 
to  taste  it.  Though  urgently  pressed,  he  refused, 
saying :  *  It  smells  of  onions.*  Baha,  supposing  his 
evil  design  was  suspected,  and  to  disguise  the  truth, 
ate  a  little  from  the  other  (unpoisoned)  side  in  order 
that  Azal's  suspicions  might  be  dispelled  and  that  he 
might  eat  of  the  poisoned  side.  Now,  inasmuch  as 
the  poison  had  to  some  extent  diffused  itself  to  the 

1 «  New  Hist.,"  p.  200,  Note  4. 

'^Jour.  Roy.  As.  Soc,   1892,  p.   296,  by  Professor  Browne.    Also 
«« Trav.'s  Narr.,"  p.  359. 


EELIGIOUS  ASSASSI:N'ATI0N  225 

other  side,  it  produced  some  slight  efifect  on  Baha, 
causing  him  sickness  and  vomiting,  so  that  he  sum- 
moned his  physician."  This  account  was  confirmed 
by  Mirza  Abdul  Ali,  the  son  of  Subh-i-Azal,  to  Pro- 
fessor Browne,  when  he  visited  him  in  Cyprus  in 
1888/ 

The  daughter  of  Baha,  Bahiah  Khanum,  gives  a 
contradictory  account  of  the  same  afiair.^  She  says 
that  the  feast  was  at  Azal's  house  and  that  rice  for 
both  was  served  on  the  same  plate,  having  been  pre- 
pared in  Azal's  house.  "The  portion  of  rice  in- 
tended for  my  father  was  flavoured  with  onions,  of 
which  he  was  very  fond.  The  servant,  by  direction 
of  Azal,  placed  this  portion  towards  my  father.  He 
ate  some  of  it,  but  fortunately  not  very  much.  He 
preferred  the  rice  prepared  for  Azal,  and  ate  of  it. 
Soon  after  eating  he  became  ill.  The  physician  de- 
clared that  he  had  been  poisoned.  He  was  so  des- 
perately ill  for  twenty-two  days  that  the  physician 
said  he  could  not  live."  Mirza  Abul  Fazl,  a  Bahai 
writer,  says,^  "  Azal  sought  to  poison  Baha  Ullah, 
and  attempted  to  do  so  twice,  but  failed  to  accom- 
plish his  design."  "  He  repeatedly  planned  to  mur- 
der Baha."  Baha  himself  alludes  to  these  events  in 
the  "Sura-i-Haykal."  *  "My  brother  warred  with 
me.  He  desired  to  drink  my  blood.  He  took  coun- 
sel with  one  of  my  attendants  tempting  him  unto 

1 "  Trav.'s  Narr.,"  p.  369. 

2  Phelps,  "  Life  of  Abbas  EfFendi,"  pp.  40-44. 

»««  Brilliant  Proof,"  p.  11. 

*  Chicago  Edition,  pp.  20-23 ;  and  "  Trav.'s  Narr.,"  pp.  368,  369. 


226  BAHAISM  AND  ITS  CLAIMS 

this.  We  went  out  from  among  them  and  dwelt  in 
another  house.  Neither  did  we  see  him  afterwards." 
Thus  we  have  brother  against  brother,  each  accus- 
ing the  other  of  attempting  fratricide.  How  shall 
we  settle  the  question  of  veracity  ?  Mr.  Phelps 
makes  a  plea  for  Baha,  but  his  words  lack  founda- 
tion. He  says  that  Azal's  story  *'  is  a  transparent 
fabrication  because  it  assumes  an  impossible  igno- 
rance on  the  part  of  Baha  Ullah  that  Azal  disliked 
onions,  as  well  as  the  impossible  hypothesis  that 
Baha  Ullah  would  knowingly  partake  of  food  in 
which  poison  had  been  placed."  But  neither  of 
these  "  impossible "  things  are  a  part  of  the  story. 
The  first  objection  can  only  be  taken,  if  at  all,  to 
Professor  Browne's  abridged  account  in  the  **  Trav- 
eller's Narrative,"  and  not  to  the  original  in  **  Hasht 
Behesht,"  which  distinctly  states  that  onions  had 
communicated  their  flavour  to  the  other  side  of  the 
platter,  contrary  to  intention;  and,  secondly,  Baha 
supposed  when  he  ate  (according  to  the  "  Hasht 
Behesht "  account)  that  the  poison  had  not  commu- 
nicated itself  to  his  side  of  the  platter  of  rice.  Those 
familiar  with  Persian  pillaUy  or  boiled  rice,  in  which 
each  grain  is  separate  and  dry,  will  see  that  it  would 
ordinarily  be  quite  possible  to  put  onions  and  poison 
on  opposite  sides  of  the  platter  without  either  reach- 
ing the  other  side.  Each  man  would  help  himself, 
according  to  Persian  custom,  from  the  side  of  the 
dish  next  to  him.  Moreover,  it  was  customary  to 
prepare  the  food  for  Azal  in  the  kitchen  of  Baha.' 

»  Phelps,  Ibid.t  p.  40. 


EELIGIOUS  ASSASSINATION  227 

Up  to  the  time  of  the  incident  they  had  both  con- 
tinued to  live  in  the  same  house.  This  is  evident 
from  Baha's  words  in  the  "  Sura-i-Haykal,"  where 
he  says,  **  We  went  out,  dweh  in  another  house ^ 
neither  did  we  see  hijn  afterwards^  This  agrees 
with  the  **  Hasht  Behesht."  In  this  and  several 
other  particulars  the  narrative  of  Bahiah  Khanum  is 
defective  or  misleading.  Mr.  Phelps'  plea,  on  ac- 
count of  the  character  of  the  Bahais,  begs  the  ques- 
tion. This  charge  and  subsequent  ones  to  be  dis- 
cussed, involve  the  integrity  of  Bahais  character  and 
that  of  his  immediate  disciples.  The  history  shows 
no  more  reason  to  believe  Baha  than  to  believe  Azal, 
but  rather  less. 

2.  The  next  charge  of  the  Azalis  is  as  follows  :  * 
"Shortly  after  this,  another  plot  was  laid  against 
Subh-i-Azal's  life,  and  it  was  arranged  that  Moham- 
med Ally  the  barber^  should  cut  his  (Asal's)  throat 
while  shaving  him  in  the  bath.  On  the  approach  of 
the  barber,  however,  Subh-i-Azal  divined  his  design, 
refused  to  allow  him  to  come  near,  and,  on  leaving 
the  bath,  instantly  took  another  lodging,  and  sepa- 
rated himself  entirely  from  Mirza  Husain  Ali  and 
his  followers." 

On  the  Bahai  side,  Bahiah  Khanum  says,^  "  One 
day  in  the  bath  Azal  asked  the  servant  (of  Baha) 
*  whether  it  would  not  be  easy  for  an  attendant  who 
was  not  faithful  to  Baha  to  make  away  with  him 
while  shaving  him.'  The  servant  replied  that  this 
was  certainly  the  case.     Azal  then  asked  whether,  if 

1 «  Trav.'s  Nam,"  p.  359.  » Phelps,  p.  39. 


228  BAHAISM  AND  ITS  CLAIMS 

God  should  lay  upon  him  the  command  to  do  this, 
he  would  obey  it  ?  The  servant  understood  this  to 
be  the  suggestion  of  such  a  command,  and  was  so 
terrified  by  it  that  he  rushed  screaming  from  the 
room.  This  occurrence  was  ignored  by  my  father, 
and  our  relations  with  Azal  continued  to  be  cordial.'* 

Here  we  have  two  stories  in  direct  contradiction 
to  each  other.  It  may  be  observed  that  the  attend- 
ant or  barber,  who  was  that  day  serving  Azal  in  the 
bath,  as  is  agreed  by  both  parties,  was  a  partisan  of 
Baha,^  without  doubt  the  same  barber,  Mohammed 
Ali,  who  subsequently  murdered  the  Azalis,^  and  who 
was  decorated  by  Baha  with  the  title  Dallak-i- 
Hakikat,'  "  The  Barber  of  the  Truth."  It  was  much 
more  natural  that  Azal  should  be  suspicious  of  him 
than  try  to  tempt  him  to  kill  Baha. 

In  either  case,  what  do  we  see?  Behold,  these 
two  "  Manifestations  of  God  "  accusing  each  other 
of  attempting  assassination.  They  were  brothers, 
both  eminent  disciples  of  the  Bab,  the  "Point  of 
Divinity  "  of  the  "  new  Revelation,"  both  "  revealers 
of  inspired  verses."  The  heart  of  each  was  full  of 
hatred  and  envy  and  of  desire  to  overreach  the 
other.  Neither  is  worthy  of  credence,  both  being 
steeped  in  Persian  deception  from  childhood.  Pos- 
sibly, at  that  time,  each  was  ready  to  compass  the 
death  of  the  other.  The  subsequent  history,  how- 
ever, casts  back  its  reflection  upon  the  murder-plots 
at  Adrianople,  and  in  its  lurid  light  the  character  of 
the  Bahais  grows  darker.     As  a  consequence,  the 

» Phelps,  p.  38.  2  »  Trav.'s  Narr,,"  p.  361.  »  Ibid.t  P-  362' 


EELIGIOUS  ASSASSINATION  229 

charges  of  the  Azalis  against  the  Bahais  become 
probable  and  are  easily  accepted. 

3.  The  proved  assassination  of  Azalis  by  Bahais 
at  Acca,  The  quarrels  and  plots  at  Adrianople  led 
to  complaints  of  each  party  against  the  other  before 
the  Osmanli  Government.  For  the  sake  of  peace 
and  safety  they  were  separated.  Azal  was  sent  as 
a  prisoner-pensioner  to  Famagusta,  Cyprus.  Baha 
was  removed  to  Acca,  Syria.  The  "  Hasht  Behesht " 
says :  ^  "  With  the  latter  were  his  family,  about 
eighty  of  his  adherents,  and  four  of  Subh-i-Azal's 
followers,  to  wit,  Haji  Say  id  Mohammed  of  Ispahan, 
Aga  Jan  Bey,  Mirza  Riza  Kuli  of  Tafrish,  and  his 
brother  Aga  Mirza  NasruUah." 

These  Azalis  were  murdered  by  the  Bahais  in 
Acca.  Of  this  crime  there  are  many  who  give  testi- 
mony, {a)  The  "  Hasht  Behesht  '^  says :  ^  "  Before 
the  transfer  was  actually  effected,  however,  Mirza 
Nasrullah  was  poisoned  by  Baha,  at  Adrianople. 
The  other  Azalis  were  assassinated  shortly  after 
their  arrival  at  Acca,  in  a  house  which  they  occupied 
near  the  barracks,  the  assassins  being  Abdul  Karim, 
Mohammed  the  barber,  Husain  the  water-carrier, 
and  Mohammed  Javad  of  Kasvin"  (all  attaches  of 
Baha). 

{b)  Subh-i-Azal  independently  confirmed  this  ac- 
count in  conversation  with  Professor  Browne.* 

{c)  Bahai  testimony  also  confirms  it.  Professor 
Browne  heard  the  story  at  Kirman  from  Sheikh 
Ibrahim,  a  Bahai,  who  had  suffered  imprisonment 

>  "  Trav.'s  Nam,"  p.  361.  » Ibid.,  p.  361.  »  Ibid.,  p.  371. 


230  BAHAISM  AISTD  ITS  CLAIMS 

and  torture  for  the  faith,  and  who  had  seen  some  of 
the  perpetrators  while  on  a  pilgrimage  to  Acca.  He 
said,^  **  The  Babis  were  divided  into  two  factions. 
So  high  did  feeling  run  that  the  matter  ended  in 
open  strife,  and  two  Azalis  and  one  Bahai  were 
killed  "  at  Adrianople.  "  The  Turkish  Government 
sent  seven  ^  Azalis  to  Acca  with  Baha.  They — Aga 
Jan,  called  Kaj-Kulah,  Haji  Sayid  Mohammed  of 
Ispahan,  one  of  the  original  companions  of  the  Bab, 
Mirza  Riza,  a  nephew  of  the  last,  Mirza  Haydar  Ali 
of  Ardistan,  Haji  Sayid  Husain  of  Kashan,  and  two 
others  whose  names  I  forget — lived  all  together  in  a 
house  situated  near  the  gate  of  the  city.  Well,  one 
night  about  a  month  after  their  arrival  at  Acca, 
twelve  Bahais  (nine  of  whom  were  still  living  when 
I  was  at  Acca)  determined  to  kill  them  and  so  pre- 
vent them  from  doing  any  mischief.  So  they  went 
at  night,  armed  with  swords  and  daggers,  to  the 
house  where  the  Azalis  lodged,  and  knocked  at  the 
door.  Aga  Jan  came  down  to  open  to  them,  and 
was  stabbed  before  he  could  cry  out  or  offer  the  least 
resistance.  Then  they  entered  the  house  and  killed 
the  other  six."  In  consequence,  **  the  Turks  impris- 
oned Baha  and  all  his  family  and  followers  in  the 
caravanserai,  but  the  twelve  assassins  came  forward 
and  surrendered  themselves,  saying,  *  We  killed 
them  without  the  knowledge  of  our  Master  or  of 
any  of  the  brethren.  Punish  us,  not  them.'  So  they 
were  imprisoned  for  a  while ;  but  afterwards,  at  the 

1  ".'A  Year  Among  the  Persians,"  pp.  513-517. 

»  Possibly  he  counts  those  who  afterwards  left  their  allegiance  to  Baha. 


EELIGIOUS  ASSASSINATION  231 

intercession  of  Abbas  Effendi  (Abdul  Baha),  were 
suffered  to  be  at  large,  on  condition  of  remaining  at 
Acca  and  wearing  still  fetters  on  their  ankles  for  a 
time." 

{d)  Mr.  Laurence  Oliphant  gives  an  account  of 
the  Bahais  at  Acca  in  his  "  Haifa,  or  Life  in  Modern 
Palestine."  ^  He  substantiates  the  account  of  the 
assassinations,  and  narrates  how  Baha  Ullah  was 
called  before  the  Osmanli  Court  to  answer  on  the 
charge  of  complicity  in  them.  He  further  states 
that  after  one  session,  Baha  "  purchased  an  exemp- 
tion from  further  attendance  at  court  with  an  enor- 
mous briber 

{e)  The  defense,  unable  to  escape  the  force  of  the 
damaging  testimony  or  to  deny  the  facts  against 
such  testimony,  can  only  offer  some  excuses  in  ex- 
tenuation. Bahiah  Khanum  ^  reduces  the  number  of 
Bahais  who  made  the  attack  on  the  Azalis  to  three, 
asserts  that  their  intention  was  to  threaten  death  and 
frighten  but  not  to  kill  them,  that  but  two  Azalis  were 
killed  and  also  one  of  the  Bahais,  that  the  provoca- 
tion was  that  the  Azalis  had  slandered  Baha  Ullah, 
forged  letters  in  his  name,  which  incited  the  Govern- 
ment against  him  and  were  threatening  to  kill  him, 
and  further  that  Baha  was  not  cognizant  of  their 
intention.  But  Professor  Browne  shows  that  Baha 
regarded  the  murder  with  some  complacency  at 
least,^  and  refers  to  it  in  the  "  Kitab-ul-Akdas,"  say- 
ing, **  God  hath  taken  away  him  who  led  you  astray," 

1 «  Haifa,  etc.,"  p.  107  ;  "  Trav.'s  Narr.,"  p.  370.        '  Phelps,  p.  75. 
»  Jour.  Roy.  As.  Soc,  1889,  p.  519;  «<  Trav.'s  Narr.,"  pp.  94,  370. 


232  BAHAISM  AND  ITS  CLAIMS 

viz. :  Haji  Sayid  Mohammed,  one  of  the  murdered 
men,  who  was  Azal's  chief  supporter.  He  also  con- 
firms the  fact  that  Abbas  Effendi  interceded  for  the 
murderers  and  secured  their  freedom  from  adequate 
punishment.  Just  as  Brigham  Young  ^  condoned 
and  secured  immunity  from  punishment,  if  he  did 
not  justify  or  instigate  the  crimes  of  his  sect.  Ba- 
hiah  Khanum  herself  shows  us  that  the  murderers 
acted  for  the  religion,  and  not  from  any  private  or 
personal  motives ;  in  other  words,  committed  '*  re- 
ligious assassination,"  after  the  traditional  oriental 
custom. 

The  same  is  shown  and  more  facts  brought  out  in 
the  defense  made  by  Mohammed  Jawad  Gasvini.^ 
He  writes  that  the  three  persons  mentioned  above 
published  tracts  which  were  calculated  to  excite  the 
populace  against  Baha  and  his  adherents.  One, 
Nasir  Abbas  of  Bagdad,  came  from  Beirut  to  kill 
them  but  was  enjoined  by  Baha  not  to  do  so.  Then 
"  Some  believers  organized  a  secret  meeting  to  put 
an  end  to  these  evil  doers.  The  author  was  among 
them  and  was  of  their  opinion."  Baha  again  re- 
strained them,  so  the  author  avers.  But,  he  continues, 
"  The  following  seven  persons  secretly  determined  to 
put  out  of  the  way  the  aforesaid  intriguers  "  (here 
follow  their  names  and  occupations).  *'  These  seven 
began  to  consort  with  the  intriguers  very  cordially, 
pretending  that  they  were  in  accord  with  them  and 

'  "  Brigham  Young,"  by  Cannon,  p.  271.     "  Brigham  failed  to  punish  or 
even  condemn  those  criminals  who  served  him  too  well," 
^2  Manuscript,  pp.  41-48. 


EELIGIOUS  ASSASSINATION  233 

with  their  belief,  and  continued  to  do  so  for  some 
time.  But  one  afternoon  they  entered  their  resi- 
dence, which  was  situated  opposite  the  residence  of 
the  governor  of  the  city  of  Acca,  and  there  they  killed 
the  said  Sayid  Mohammed,  and  Aga  Jan,  and  Mirza 
Riza  Kuli.  This  took  place  in  the  year  1288  A.  H., 
i,  e,,  1870  A.  D.  When  the  Government  heard  of  the 
tragedy  it  arrested  the  said  seven  and  arrested  all 
the  followers  of  Baha  UUah  who  were  in  Acca."  All, 
including  Baha  Ullah,  Abbas  Effendi  and  the  other 
brothers  were  imprisoned.  Baha  was  released  after 
three  days,  after  being  interrogated  by  the  court. 
Sixteen  of  the  Bahais  were  confined  in  prison  for  six 
months  and  the  seven  for  terms  of  seven  to  fif- 
teen years,  afterwards  reduced  by  one-third.  Thus 
twenty-three  out  of  about  forty  male  believers  were 
found  guilty  of  the  assassinations  or  of  complicity 
in  the  plot. 

4.  Various  and  sundry  other  assassinations  for  the 
faith.  According  to  the  Azali  historian,  these  mur- 
ders were  followed  by  many  others.  Certain  dis- 
ciples separated  themselves  from  Baha.  Of  these 
some  fled  from  Acca,^  "  but  the  Khayyat  Bashi  (chief 
tailor)  and  Haji  Ibrahim  were  assassinated  in  the 
caravanserai  of  the  corn-sellers  and  buried  in  quick- 
lime under  the  platform.  Another,  Haji  Jafiar,  im- 
portunately pressed  his  claim  for  a  debt  of  1,200 
pounds  which  Baha  owed  him.  (I  wonder  whether  it 
was  incurred  to  meet  the  *  enormous  bribe.')  There- 
upon Baha's  amanuensis,  Mirza  Aga  Jan  Kashani, 

»  "  Trav.'s  Narr.,"  p.  362. 


234  BAHAISM  AND  ITS  CLAIMS 

instructed  a  disciple,  All  of  Kasvin,  to  slay  the  old 
man  and  throw  his  body  out  of  the  window  of  the 
upper  room  which  he  occupied  in  the  caravanserai." 
It  was  then  reported  "  that  he  had  cast  himself  out 
and  died,  yielding  up  his  life  to  the  Beloved."  "  All 
the  prominent  supporters  of  Subh-i-Azal,  who  with- 
stood Baha,  were  marked  out  for  death,^  and  in 
Bagdad,  Mullah  Rajab  Ali  Kahir  and  his  brother 
Haji  Mirza  Ahmad,  Haji  Mirza  Mohammed  Riza 
and  several  others  fell  one  by  one  by  the  knife  or  the 
bullet  of  the  assassin."  The  following  others  are 
specified  with  the  place  and  name  of  the  assassin,^ 
*'  Aga  Say  id  Ali  the  Arab,  one  of  the  original  *  Letters 
of  the  Living,'  was  killed  in  Tabriz  by  Mirza  Mus- 
tapha  of  Nirak ;  and  Aga  Ali  Mohammed  by  Abdul 
Karim ;  Haji  Aga  of  Tabriz  met  a  like  fate,  as  did 
Haji  Mirza  Ahmad,  the  brother  of  the  historian  Haji 
Mirza  Jani.^  Another,  whose  faith  had  grown  cold, 
was  Aga  Mohammed  Ali  of  Ispahan,  who  was  re- 
siding at  Constantinople.'^  Mirza  Abul  Kasim  was 
sent  from  Acca  with  instructions  to  "  bleed  that  block 
of  heedlessness  whose  blood  is  in  excess."  He  robbed 
his  victim  of  ;^350,  with  part  of  which  he  bought 
and  sent  goods  to  Acca.  Another  instance  was 
Mirza  Asad  Ullah  "  Deyyan,"  who  claimed  to  be  a 
"  Manifestation."  ^     "  Mirza  Husain  Ali  (Baha),  after 


1  "  frav.'s  Narr.,"  p.  359;  Jour.  Roy.  As.  Soc,   1889,  p.  519;  1892, 
pp.  995-996. 

*  «  Trav.'s  Narr.,"  p.  363. 

*  Ibid.,  p.  332.  Also  "  New  Hist.,"  p.  391. 

*  «  Trav.'s  Narr.,"  p.  363.  ^  Ibid.^  pp.  357,  365. 


EELIGIOUS  ASSASSINATION  235 

a  protracted  discussion  with  him,  instructed  his  serv- 
ant, Mirza  Mohammed  of  Mezanderan,  to  slay  him, 
which  was  accordingly  done."  Count  Gobineau 
confirms  this  account/  Concerning  these  crimes  we 
have  also  the  independent  testimony  of  Subh-i-Azal, 
who  mentioned  most  of  these  instances  by  name  and 
added  several  others.  Azal  said  to  Captain  Young, 
a  British  officer  in  Cyprus,^  **  About  twenty  of  my 
followers  were  killed  by  the  Bahais."  He  confirmed 
it  in  an  autograph  letter  to  Professor  Browne,  saying, 
"  They  (/.  e.y  the  Bahais)  unsheathed  the  sword  of 
hatred  and  wrought  what  they  would.  They  cruelly 
put  to  death  the  remnant  of  my  friends  who  stood 
firm."  In  the  "New  History"^  Professor  Browne 
names  over  the  list  of  those  assassinated,  and  adds, 
"Of  the  more  prominent  Azalis,  Sayid  Javad,  of 
Kerbela  (or  Kirman),  seems  to  have  been  almost  the 
only  one  who  long  survived  what  the  Azalis  call 
*The  direful  Disorder.'"  In  Kirman,  Professor 
Browne  said  to  the  Bahais,*  "  From  a  statement  of 
one  of  your  own  party,  it  appears  that  your  friends 
at  Acca,  who  complain  so  much  of  the  bigotry,  in- 
tolerance and  ferocious  antagonism  of  the  Moham- 
medans, and  who  are  always  talking  about  *  consort- 
ing with  men  of  every  faith  with  spirituality  and 
fragrance,'  could  find  no  better  argument  than  the 
dagger  of  the  assassin  wherewith  to  convince  the 
unfortunate  Azalis." 

1  "  Religions  et  Philosophies  dans  I'Asie  Centrale,"  pp.  277-278. 

2  Jour.  Roy.  As,  Soc,  1889,  p.  996. 

»  Page  xxiii.  *  «  A  Year  Among  the  Persians,"  p.  530. 


23^  BAHAISM  AND  ITS  CLAIMS 

5.  The  conduct  of  the  primitive  Babis  and  their 
leaders,  and  their  attitude  towards  the  taking  of  life} 
has  a  bearing  on  the  question  of  the  conduct  of  the 
Bahais,  for  up  to  the  time  of  the  residence  at  Adria- 
nople  they  were  identical.  The  history  of  the  Babis 
is  a  bloody  one.  The  "  first  bloodshed  which  took 
place  in  Persia  (in  connection  with  the  Babi  move- 
ment) was  the  murder  of  a  Shiah  Mujtihid  by  one  or 
more  Babis."  It  was  a  "religious  assassination." 
The  circumstances  were  as  follows/  When  the  Bab, 
as  captive,  passed  through  Kasvin,  en  route  for  Maku, 
he  wrote  a  letter  asking  succour  from  Haji  Mo- 
hammed Taki,  an  orthodox  Mujtihid,  who  was  the 
father-in-law  of  the  celebrated  Kurrat-ul-Ayn.  **  The 
Haji  tore  the  letter  into  fragments,  and  made  some 
unseemly  remarks."  When  this  was  reported  to  the 
Bab,  he  said,  **  Was  there  no  one  to  smite  him  on  the 
mouth  ? "  The  Bahai  historian  (1880)  continues, 
"  Wherefore  the  Lord  brought  it  to  pass  that  he  was 
smitten  in  the  mouth  with  a  spear  head  that  he  might 
no  more  speak  insolently."  Shortly  afterwards  a 
certain  Babi,^  named  Salih,  hearing  the  Mujtihid 
curse  and  revile  Sheikh  Ahmad,  the  teacher  of  the 
Bab,  entered  the  mosque  and  slew  him  at  the  pulpit. 
The  Bahai  historian  continues,  "  This  was  the  conse- 
quence of  the  Haji's  conduct  to  the  Bab,  and  agree- 

*  The  Bab  asked  his  fellow  prisoner  to  kill  him  (««  Mirza  Jani,"  p.  xlvii.). 

2  "  New  Hist.,"  pp.  274,  275  ;  "  Trav.'s  Narr.,"  pp.  198,  199,  311. 

8  The  "  Kasas-ul-Ulema,"  the  Shiah  history,  says,  "  Certain  Babis,  stung 
by  his  words,  fell  upon  him  early  one  morning  as  he  was  praying  in  the 
mosque,  and  with  knives  and  daggers  inflicted  on  him  eight  wounds  from 
which  he  died  two  days  later  "  («♦  Trav.'s  Narr.,"  p.  198). 


BELIGIOUS  ASSASSINATION  237 

able  to  the  tradition  of  the  Imams,  '  whosoever  cur- 
seth  us  .  .  .  is  an  infidel,'  and  so  he  deemed  it 
incumbent  on  himself  to  slay  him." 

A  variation  of  this  story  is  found  in  a  work  by  an 
American  Bahai,  Mary  H.  Ford,  called  *'  The  Oriental 
Rose."  ^  She  narrates  that  Kurrat-ul-Ayn  heard  the 
Mujtihid  cursing  the  Bab,  and  gazing  upon  him  she 
exclaimed,  *'  How  unfortunate  you  are  1  For  I  See 
your  mouth  filled  with  blood  I "  "  The  following 
morning,  as  he  was  crossing  the  threshold  of  the 
mosque,  he  was  struck  upon  the  mouth  by  the  lance 
of  a  hidden  assailant.  The  attack  was  followed  up 
by  five  or  six  other  assassins,  who  beat  the  life  out 
of  his  mangled  body."  "The  strange  insight  of 
Kurrat-ul-Ayn  had  foreseen  it."  "  The  assassination 
removed  a  serious  obstacle  from  her  pathway." 

From  these  narratives,  both  from  the  pens  of 
"  Friends,"  it  is  evident  that  the  Bab  and  Kurrat-ul- 
Ayn  each  spoke  words  which  were  direct  instigations 
and  incitements  to  their  fanatical  followers  to  commit 
murder.  The  chief  murderer  fled  and  **  joined  him- 
self to  the  people  of  God  "  at  Sheikh  Tabarsi.  Dis- 
regarding his  crime,  they  welcomed  him  to  their 
ranks  as  a  "follower  of  God,  and  he  attained  to 
martyrdom."  ^ 

We  can  admire  the  courage  and  devotion  of  the 
Babis,  but  certainly  their  hatred  and  fanaticism  carry 
them  on  to  retaliation  and  revenge  which  are  far  from 
pure  religion.  Witness  their  deeds  !  Farrukh  Khan, 
a  prisoner  of  war,  was  first  skinned  alive  and  then 

1  Pages  6 1,  62.  a  «  New  Hist.,"  pp.  82,  278. 


288  BAHAISM  AND  ITS  CLAIMS 

roasted,^  and  twenty-two  prisoners  of  war  were  put 
to  death  at  the  same  time,  at  Zanjan.  At  Sheikh 
Tabarsi,  by  order  of  Janab-i-Kuddus,  His  Excellency 
the  Holy,  the  enemies  slain  in  battle  were  decapi- 
tated and  their  heads  set  on  posts  around  the  ram- 
parts.^ 

The  attempt  to  assassinate  Nasr-i-Din  Shah  (1852) 
shows  also  the  murderous  spirit  of  the  Babis.  From 
seven  to  twelve  ^  Babis  were  engaged  in  the  plot,  and 
four  of  them  started  out  to  take  part  in  the  assault. 
It  was  not,  as  is  commonly  represented  by  Bahais, 
the  act  of  an  unbalanced,  weak-minded  individual, 
but  the  revengeful  plot  of  a  number.  The  spirit  of 
vengeance  was  very  strong  within  them.  Of  this  we 
have  a  witness  from  a  very  unexpected  quarter, 
namely,  the  celebrated  Bahai  apologist,  Mirza  Abul 
Fazl.  He  writes,*  **  Numerous  historical  and  tangible 
evidences  can  be  furnished  to  prove  that  it  was  the 
pen  of  Baha  Ullah  which  protected  from  death  his 
own  enemies,  such  as  Subh-i-Azal,  Nasr-i-Din  Shah 
and  certain  great  doctors  and  divines.  Otherwise 
the  Babis  would  not  have  allowed  a  single  one  of  these 
people  to  have  escaped  alive P  He  certainly  must  in- 
clude Bahais,  for  the  Babis  would  not  have  desired 
to  kill  Subh-i-Azal.  But  the  assertion  of  M.  Abul 
Fazl,  that  Baha  was  as  the  "  Prince  of  Peace  "  among 
a  lot  of  untrained,  untamed  disciples,  will  not  stand  in- 
vestigation.    For  Baha's  history  shows  the  contrary. 

1  "  New  Hist.,"  p.  115  and  note,  p.  411. 
«  Ibid.,  p.  73 ;  "  Trav.'s  Narr.,"  p.  178. 
»  Ibid.^  p.  323.  *  «  The  Brilliant  Proof,"  p.  II. 


EELIGIOUS  ASSASSINATION  239 

6.  Baha  also  commends  suicide  for  his  sake.  It  is 
narrated  by  Abdul  Baha  ^  that  rather  than  be  sepa- 
rated in  exile  from  Baha,  "  Haji  Jafar  was  moved  to 
lamentation,  and  with  his  own  hand  cut  his  throat." 
Baha,  in  the  Lawh-i-Raiz,  alluded  to  this  event,  saying, 
"  One  from  amongst  the  Friends  sacrificed  himself  for 
myself  and  cut  his  throat  with  his  own  hand  for  the  love 
of  God.  This  is  such  that  we  have  not  heard  from 
former  ages.  This  is  that  which  God  hath  set  apart 
for  this  dispensation."  Another  disciple  attempted 
suicide  about  the  same  time.^  This  **  old  and  faithful 
follower  seized  a  knife  and  exclaiming,  *  If  I  must  be 
separated  from  my  Lord,  I  will  go  and  join  my  God,' 
cut  his  throat.  With  the  aid  of  a  physician,  his  life 
was  saved.  Again  when  the  ship  bearing  the  exiles 
reached  Haifa,  Abdul  Ghaflar,  finding  himself  to  be 
separated  from  his  Lord,  determined  to  sacrifice  his 
life,  and  threw  himself  into  the  sea  from  the  steamer, 
exclaiming,  *  O  Baha !  O  Baha ! '  "  The  sailors  res- 
cued him.^  This  tendency  to  suicide  reveals  an 
astonishing  degree  of  fanaticism  among  the  Bahais. 
But  suicide  is  so  rare  among  the  Persian  Shiahs  that 
these  reports  arouse  suspicion  and  call  for  further 
investigation.  I  was  informed  of  one  person  whom 
the  Bahais  at  Acca  reported  as  a  suicide,  but  who  in 
reality  had  been  murdered  by  them.  Of  another, 
named  Haji  Mirza  Riza,  who  would  have  written  a 
history  favourable  to  Azal,  the  latter  wrote  to  Pro- 
fessor Browne  that  "  they  (the  Bahais)  sought  to  slay 

1 «« Trav.'s  Narr./'  pp.ioo-ioi. 

«  Phelps,  p.  50.  »  Manuscript  Life,  p.  36. 


240  BAHAISM  AND  ITS  CLAIMS 

him,  and  at  length  gave  out  that,  on  the  first  night 
of  his  imprisonment,  he  had  bound  a  cord  about  his 
throat  and  destroyed  himself  and  so  became  a 
martyr."  ^  The  celebrated  Nabil,  Bahai  poet  and 
historian,  is  reported  to  have  committed  suicide  by 
throwing  himself  into  the  sea,  shortly  after  the  death 
of  Baha  Ullah.  "  He  could  stay  on  earth  no  longer 
— he  loved  and  yearned  so  for  Baha  Ullah."  ^  As  this 
same  Nabil  had  himself  claimed  to  be  the  Manifesta- 
tion, ^  it  was  very  convenient  that  he  should  make 
away  with  himself  at  that  time,  instead  of  renewing 
his  pretensions. 

These  instances  of  suicide  are  cited  as  proofs  of 
the  truth  of  the  religion  by  M.  Mohammed  Husain 
Shirazi,  who  says,*  "  More  faithful  and  devoted  (than 
the  early  Christians),  some  martyrs  of  our  day  have 
killed  themselves  with  their  own  hands  out  of  devo- 
tion to  their  Lord  Baha."  Again  Baha  sent  Badi,  the 
messenger,  to  the  Shah,  with  the  "  Epistle "  from 
Acca,  assuring  him  beforehand  that  he  was  going  to 
death.^  The  letter  could  easily  have  been  sent 
through  one  of  the  foreign  consulates  without 
sacrifice  of  life. 

Doctor  Jessup  says :  ^  *'  They  teach  unscrupulous 
persecution  of  those  obnoxious  to  them.  I  had  a 
friend,  a  learned  Mohammedan  of  Bagdad,  called 


1  Compare  "  History  by  Mirza  Jani,"  p.  xvi. 

'  «'  Notes  taken  at  Acca,"  by  Mrs.  C.  True,  p.  27. 

8  "  Trav.'s  Nam,"  pp.  357-358. 

4  "  Facts  for  Behaists,"  p.  42.  6  «  Oriental  Rose,"  p.  186. 

^  **  Fifty-three  Years  in  Syria,"  pp.  637,  605. 


EELIGIOUS  ASSASSINATION  241 

Ibrahim  Effendi,  of  scholarly  bearing,  refined  and 
courteous — a  brother  of  the  wife  of  Abbas  Effendi. 
His  father,  a  wealthy  man,  died  when  he  was  young 
and  his  uncle  determined  to  bring  him  up  as  a 
Babite  (Bahai).  But  the  boy  refused  to  accept  it. 
His  uncle  then  robbed  him  of  his  property,"  and 
threatened  him.  He  fled  and  came  to  Beirut.  He 
professed  Christianity  and  was  baptized  at  Alexandria, 
Egypt.  While  at  Beirut,  "  he  went  down  to  Acca  to 
visit.  One  night  he  found  that  his  life  was  in  great 
danger  if  he  stayed  through  the  night  and  he  escaped 
to  Beirut  in  great  terror.*'  ^ 

7.  Psychological  attestation  of  the  accusation  against 
the  Bahais,  of  assassination,  is  seen  in  their  doctrine 
of  the  power  and  prerogative  of  the  "  Manifestation," 
and  the  inference  made  by  the  Bahais  from  that 
doctrine.  This  is  set  forth  in  the  Tablet  of  Ishra- 
kat,^  "Verily  He  (Baha)  hath  come  from  the  Heaven 
of  the  Unseen,  and  with  Him  the  standard  of  *  He 
doeth  whatsoever  He  willeth,'  and  the  hosts  of  power 
and  authority.  As  to  all  else  save  Him  :  It  is  in- 
cumbent upon  them  to  cling  unto  that  which  he 
hath  commanded."  "Woe  unto  those  who  denied 
and  turned  away  from  Him."     "The  Most  Great 

*  Doctor  Kheiralla  believes  that  assassination  is  to  be  feared  at  the  pres- 
ent time.  He  told  me  that  a  prominent  follower  of  M.  Mohammed  Ali 
had  been  poisoned  at  Jiddah.  Doctor  Pease  said  to  me,  •*  Until  now 
Doctor  Kheiralla  is  afraid  of  assassination.  A  Bahai  told  me,  *  We  want 
only  one  thing  from  Kheiralla,  i.  e.,  the  translation  of  the  «« Kitab-ul- 
Akdas,"  then  we  will  get  rid  of  him.' "  When  Hasan  Khorasani  came 
to  Chicago,  Kheiralla  was  warned  from  Syria  to  beware  of  him  and  he 
put  himself  under  special  police  protection. 

•Chicago  Edition,  1908,  pp.  11-14. 


242  BAHAISM  AND  ITS  CLAIMS 

Infallibility  "  is  applied  only  to  one  (the  Manifesta- 
tion), whose  station  is  sanctified  above  commands  or 
prohibitions.  He  is  proof  against  error.  Verily  if 
he  declares  heaven  to  be  earth,  right  to  be  left,  or 
south  to  be  north,  it  is  true,  and  there  is  no  doubt  of 
it."  "  No  one  has  a  right  to  oppose  him,  or  to  say, 
*  Why  or  wherefore ' ;  and  he  who  disputes  Him  is 
verily  of  the  opposers."  **  He  doeth  whatsoever  he 
willeth,  and  commandeth  whatsoever  he  desireth." 

In  like  manner  Abdul  Baha  states  the  authority 
of  the  Manifestation,^  "  He  is  not  under  the  shadow 
of  the  former  laws.  Whatever  he  performs  is  an 
upright  action.  No  believer  has  any  right  to 
criticize."  *'  If  some  people  do  not  understand  the 
hidden  secret  of  one  of  his  commands  or  actions, 
they  ought  not  to  oppose  it." 

These  principles  are  boldly  interpreted  and  ap- 
plied by  the  Bahais  to  the  subject  under  discussion. 
Sayid  Kamil,  a  Bahai  of  Shiraz,  said  to  Professor 
Browne  ^  with  a  look  of  supreme  surprise,  "  You 
surely  cannot  pretend  to  deny  that  a  prophet,  who 
is  an  incarnation  of  the  Universal  Intelligence,  has  a 
right  to  inflict  death,  openly  or  secretly,  on  those 
who  stubbornly  opposed  him.  A  prophet  is  no 
more  to  be  blamed  for  removing  an  obdurate  op- 
ponent that  a  surgeon  for  an  amputation  of  a 
gangrenous  limb."  This  opinion  prevailed  among 
the  Bahais.     At  Yezd  they  said,^  "  A  divine  mes- 

*  "  Answered  Questions,"  by  Barney,  pp.  199-201. 

»  "  Trav.'s  Narr.,"  p.  372 ;  "  A  Year  in  Persia,"  p.  328. 

*  Ibid.,  p.  406. 


EELIGIOUS  ASSASSINATION  243 

senger  has  as  much  right  to  kill  and  compel  as 
a  surgeon  to  amputate."  The  Bahai  missionaries 
maintained  ^  that,  **  A  prophet  has  a  right  to  slay  if 
he  knows  it  necessary  ;  if  he  sees  that  the  slaughter 
of  a  few  will  prevent  many  from  going  astray,  he  is 
justified  in  commanding  such  slaughter.  No  one 
can  question  his  right  to  destroy  the  bodies  of  a  few 
that  the  souls  of  many  may  live."  A  Bahai  ac- 
quaintance of  Doctor  Frame,  of  Resht,  told  him* 
**  without  any  appearance  of  shame,  that  he  paid  so 
much  to  have  a  persecutor  removed." 

8.  In  connection  with  all  the  above  facts,  it  must 
be  kept  in  mind  that  '*  religious  assassination  has 
been  freely  practiced  since  the  beginning  of  Islaniy 
and  that  the  prophet  Mohammed  gave  it  the  sanc- 
tion of  his  example  on  numerous  occasions."  Pro- 
fessor Browne,^  who  thus  emphasizes  this  fact,  and 
gives  instances  from  the  Moslem  biographies  of  Mo- 
hammed, points  out  its  bearing  on  our  judgment 
regarding  the  assassinations  alleged  against  the 
Bahais,  and  concludes,  "  In  Asia  a  different  standard 
of  morality  prevails  in  this  matter."  Certain  facts 
regarding  the  Imams  revealed  in  the  dark  annals  of 
Islam  show  what  historical  precedents  the  Babis  and 
Bahais  had  back  of  them.  Consider  the  deaths  of  the 
twelve  Imams.  Ali  was  *  assassinated  with  a  dagger, 
Husain  killed  after  battle,  nine  other  Imams  were 
poiso7ied,  and  the  last  one  mysteriously  disappeared. 

To  sum  up.     Our  investigation  has  led  to  the 

*"  A  Year  in  Persia,"  p.  306.  »  Moslem  Worlds  19 12,  p.  237. 

» **  Trav.'s  Narr,,"  pp.  37 1-373.  *  Ibid.,  p.  296. 


244  BAHAISM  AKD  ITS  CLAIMS 

conclusion  that  the  Bahais  were  guilty  of  these 
assassinations  as  charged.  The  evidence  is  both 
direct  and  circumstantial,  with  names  and  places. 
Some  of  the  witnesses  are  still  living.  Some  have 
given  their  testimony  in  writing,  some  in  conversa- 
tion with  Europeans,  who  have  reported  it  accurately 
to  the  world.  The  environment  in  which  they  lived, 
and  the  historical  and  theological  traditions  on 
which  they  fed,  strengthen  the  direct  proofs. 

The  answer  to  these  charges  by  Mirza  Abul  Fazl 
in  his  "  Brilliant  Proof "  ^  is,  that  we  should  hear  both 
sides,  and  that  it  is  not  right  to  accept  the  witness  of 
enemies  against  the  Bahais,  which  is  as  that  of  Prot- 
estants against  the  Catholics  and  vice-versa.  Our 
reply  is,  that  both  sides  have  been  heard,  and  ex- 
amined, and  that  some  of  the  most  damaging  testi- 
mony is  from  Bahais  themselves.  It  should  be  noted 
that  the  testimony  is  altogether  from  the  followers  of 
the  Bab,  of  various  kinds  and  not  from  Moslem 
writers.  Mr.  Phelps,  like  many  Bahai  writers,  would 
ignore  the  charges.  He  says,^  '*  I  do  not  think  that 
it  would  be  time  well  employed  to  advert  to  them 
in  detail."  He  pronounces  them  "  incredible  "  and 
**  flatly  in  contradiction  to  the  spirit,  lives  and  teach- 
ings of  Baha  Ullah  and  his  successor,"  and  destined 
"  quickly  to  fade  away  and  be  forgotten,  if  left  to 
themselves."  No  indeed  I  Lovers  of  truth  will  not 
overlook  and  forget  such  a  record.  They  will  judge 
Bahais  by  their  deeds,  not  by  their  professions. 

1  A  Reply  to  Rev.  P.  Z.  Easton's  article  in  the  Evangelical  Chrisiendonu 
» «« Life  of  Abbas  Effendi,"  p.  43. 


RELIGIOUS  ASSASSINATION  245 

The  conclusions  of  Professor  Browne,  who  was  un- 
doubtedly a  favourably-inclined  judge,  who  investi- 
gated impartially  and  heard  the  testimony  on  both 
sides,  has  the  greatest  w^eight  in  determining  the 
judgment  of  the  world/  In  the  "  Traveller's  Narra- 
tive," his  first  volume  on  Babism  and  Bahaism,  he 
states  that  it  is  only  with  great  reluctance  and  solely 
in  the  interest  of  truth,  that  he  sets  down  these  grave 
accusations  against  the  Bahais,  and  adds,^  "  If  they 
are  true,  of  what  use  are  the  noblest  and  most  hu- 
mane utterances,  if  they  are  associated  with  such 
deeds  ?  If  they  are  false,  further  investigation  will, 
without  doubt,  conclusively  prove  their  falsity."  In 
the  "  New  History,"  which  was  published  two  years 
later,  after  further  investigation  and  calm  delibera- 
tion, he  wrote,^  "At  first  not  a  few  prominent  Babis,* 

*  Mr.  A.  J.  Stenstrand,  of  Chicago,  was  convinced  by  the  facts.  He 
wrote,  "  When  I  studied  the  Babi  history  and  read  about  the  terrible 
cruelty  and  assassinations  which  the  followers  of  Beha  perpetrated  upon 
Subh-i-Azal's  supporters  which  made  no  resistance,  this  broke  the  back- 
bone of  my  Behai  faith."  In  conversation  he  told  me  that  Doctor  Khei- 
ralla  had  informed  the  Chicago  assembly  that  the  account  of  the  assassina- 
tions as  narrated  by  Professor  Browne  was  true  and  that  the  Manifestation 
had  a  right  to  slay  them." 

2  Page  364. 

3  «  New  Hist,"  p.  xxiii. 

*  One  of  these  was  the  author  of  "  Hasht  Behesht."  If  the  Bahais  had 
the  longer  dagger,  the  Azalis  did  not  lack  the  bitter  pen.  Professor  Browne 
translates  from  this  work  as  follows,  "  The  misleadings  of  black  darkness 
brought  me  into  the  city  of  blood  (Acca).  I  met  Abbas  Eflfendi,  the 
whisperer  of  evil  thoughts,  one  of  the  manifestations  of  infidelity.  After- 
wards I  saw  the  rest  of  the  Wicked  One's  followers.  Their  words  and 
arguments  consist  of  a  farrago  of  names,  baseless  stories,  calumnies,  false- 
hoods and  lies,  and  not  one  of  them  had  any  knowledge  of  the  first  prin- 
ciples of  the  religion  of  the  <  Bayan.'    They  are  all  devoid  of  knowledge. 


246  BAHAISM  AND  ITS  CLAIMS 

including  even  several  *  Letters  of  the  Living '  and 
personal  friends  of  the  Bab,  adhered  faithfully  to 
Subh-i-AzaL  One  by  one  these  disappeared,  most 
of  them  as,  I  fear,  cannot  be  doubted^  by  foul  play  on 
the  part  of  too  zealous  Bahais^ 

ignorant,  short-sighted,  of  common  capacity,  hoodwinked,  people  of  dark- 
ness, spurned  of  nature,  hypocrites,  corrupters  of  texts,  blind  imitators. 
God  hath  taken  away  from  them  His  light  and  hath  left  them  in  the  dark- 
ness of  the  Wicked  One  and  hath  destroyed  them  in  the  abysses  of  vain 
imaginings."  He  was  admitted  to  audience  with  Baha  and  narrates, 
•«  When  I  came  there  and  looked  upon  the  Arch-Idol,  that  Greatest  Talis- 
man, that  personified  Revolt,  that  rebellious  Lucifer,  the  envious  Iblis,  I 
saw  a  form  upon  the  throne  and  heard  the  lowing  of  the  Calf  (Baha — 
Golden  Calf).  Then  did  I  see  how  the  light  of  the  Most  Great  Name 
shone  on  Ahriman  the  accursed,  and  how  the  fingers  of  the  demon  wore 
the  ring.  (Alluding  to  the  theft  of  Solomon's  ring  by  the  demon.)  For 
they  had  written  the  name  Baha-ul-Abha  on  divers  writings  and  called  it 
« the  Most  Great  Name.'  Thereat  there  came  to  my  mind  the  verse  of 
Hafiz: 

Efficient  is  the  name  divine :  be  of  good  cheer,  O  heart ! 
The  div  becomes  not  Solomon  by  guile  and  cunning  art." 


XI 
The  Quarrel  over  the  Succession 


The  confusion,  the  reaction,  and  the  spiritual  division  usually  at- 
tendant upon  a  prophet's  death  were  in  this  case  happily  averted  (!  ?). 
— Holle^^y  a  Bahaiy  "  The  Modern  Social  Religion"  p.  i6g. 

The  last  schism  and  the  bitterness  to  which  it  gave  rise  lead  me 
to  inquire,  where  is  the  compelling  and  constraining  power  which 
they  regard  as  the  essential  and  incontrovertible  sign  of  the  divine 
word  as  in  the  text,  "  Associate  with  all  religions  with  spirituality 
and  fragrance,"  when  they  can  show  such  bitter  animosity  against 
those  of  their  own  household. — Professor  Browne^ 

Whosoever  claimeth  a  mission  before  the  completion  of  a  full 
thousand  years  from  this  manifestation  is  a  lying  impostor ;  whoso- 
ever interpreteth  or  explaineth  this  text  different  from  what  is  ob- 
viously revealed,  is  bereft  of  the  Spirit  of  God  and  His  mercy. — 
"  Kitab'Ul'Akdasr 


XI 

THE  QUARREL  OVER  THE  SUCCESSION 

THE  claims  of  Bahais  in  regard  to  the  con- 
duct of  Abdul  Baha  must  be  further  consid- 
ered. Mr.  Phelps  describes  him  as  a  man 
"  who  proves  that  self  can  be  utterly  forgotten  :  that 
all-embracing  love  can  be  substituted  for  egotism : 
the  recorded  love  of  Buddha  and  Christ  may  indeed 
be  realized.'*  M.  Asad  UUah  writes  :  "  He  sees  the 
Moslem,  the  Christian  and  the  Bahai,  all  with  one 
eye, — he  is  equally  kind  to  all."  Mr.  Sprague  af- 
firms :  '*  Abdul  Baha  manifests  universal  love  in  every 
word  and  act."  Mr.  Chase  says :  '*  Bahaism  does 
bring  men  into  loving  unity  with  each  other."  Ab- 
dul Baha  said  in  his  address  at  Denver,  Col.,  "  All 
other  nations  .  .  .  inquire  as  to  the  character  of 
this  love.  What  love  exists  among  the  Bahais  ! 
What  unity  obtains  among  these  Bahais  I  What 
agreement  there  is  among  these  Bahais  !  All  envy 
it."  *  Again  let  the  light  of  history  shine  forth  and 
these  claims  be  justified  or  refuted  by  the  facts. 

Baha  Ullah  died  at  Acca  in  May,  1892,  in  his 
seventy-fifth  year.  The  death  of  the  father  was  the 
signal  for  a  bitter  quarrel  among  his  sons.  The  oc- 
casion was  the  succession  to  the  leadership.     The 

1  S.  IV.,  Nov.  4,  1913,  p.  230;  Phelps,  pp.  255,  133. 
249 


250  BAHAISM  AND  ITS  CLAIMS 

cause,  no  doubt,  lay  partly  in  that  jealousy  which  re- 
sults from  a  polygamous  household.  This  polygamy 
was  the  occasion  of  misfortune  even  at  the  time,  for 
the  Persian  consul  at  Bagdad,  named  Mirza  Buzurk 
Khan  Kasvini,  had  desired  to  wed  one  of  the  women 
and  vented  his  disappointment  on  the  Bahai  com- 
munity by  making  accusation  against  them  before 
the  Persian  and  Turkish  Governments/ 

Baha  Ullah  had  twelve  children.  The  four  sons 
who  grew  to  manhood  received  "  great  swelling " 
titles.  Abbas  was  entitled  "  The  Greatest  (Azam) 
Branch  of  God "  and  regarded  as  the  "  return "  of 
Jesus ;  Mohammed  Ali,  **  The  Mightiest  (Akbar) 
Branch  of  God  "  and  the  "  return  "  of  Mohammed  ; 
Ziah  Ullah,  **  The  Purest  Branch  and  as  Abraham  " 
(died  1898);  Badi  Ullah,  "The  Most  Luminous 
Branch  and  as  Moses." 

Abbas  Effendi  was  the  son  of  Aseyeh.  The  other 
three  were  sons  of  Ayesha  or  Madh  Ulya.  Abbas 
Effendi  claimed  the  succession,  basing  his  right  and 
tide  on  the  Will  of  Baha,  called  the  Kitab-il-Ahd  and 
on  previous  declarations.  His  right  was  disputed  by 
the  other  brothers.  I  have  a  manuscript  by  a  life- 
long Bahai  which  gives  the  following  account: 
**  Nine  days  after  the  *  ascension '  of  Baha,  Abbas 
Effendi  desired  nine  of  the  chief  men  to  come  to  the 
house  of  Mohammed  Ali  Effendi.  He  opened  the 
will.  It  was  in  Baha's  own  handwriting  and  two 
pages  long.  The  nine  men  saw  it.  On  the  second 
page,  over  a  part  of  the  writing.  Abbas  had  put  a 

1 «  Trav.'s  Narr.,"  p.  84,  note  2. 


THE  QUAREEL  OVER  THE  SUCCESSION    251 

blue  paper  that  it  might  not  be  read,  and  he  refused  to 
have  it  read.  On  the  same  day,  the  whole  congre- 
gation (men)  gathered  to  the  palace  of  Baha.  Mirza 
Majd-i-Din  (Abbas'  sister's  son)  rose  and  read  the 
will  up  to  the  blue  paper.  Later  the  women  were 
called  to  the  Kasr  Bahja  and  the  will  was  again  read, 
but  the  concealed  portion  was  not  made  known.  It 
was  evident  that  it  was  for  his  own  selfish  purposes 
that  Abbas  concealed  it,  because  the  future  authority 
did  not  pertain  to  him.  From  Persia  and  India  many 
wrote,  saying :  *  Show  the  last  portion  ;  it  is  the  writ- 
ing of  His  Holiness.'  He  refused.  To  this  day  it  is 
concealed." 

Abbas  assumed  authority  as  the  Supreme  Ruler  of 
the  new  dispensation,  the  Centre  of  the  Covenant, 
and  the  Infallible  Interpreter  of  its  teachings.  His 
claim  is  clearly  set  forth  in  a  Tablet  ^  wherein,  speak- 
ing in  the  third  person,  he  declares :  **  All  Bahais 
must  obey  the  Centre  of  the  Covenant  and  must  not 
deviate  one  hair's  breadth  from  obedience  to  Him." 
*'  He  should  be  looked  upon  as  authority  by  all." 
'*  Obedience  and  submission  must  be  shown  Him  and 
the  face  turned  to  Him  completely."  He  was  given 
such  tides  as  ^  "  His  Holiness  the  Master,"  **  Our 
Lord,"  "  The  Centre  of  the  Cause  of  God,"  "  Dawn- 
ing Place  of  the  Divine  Light,"  **  Dayspring  of  the 
Light  of  the  Covenant."  Indeed  his  first  Aposdes 
to  Persia  bore  the  message,  **  I  am  the  Manifestation 
of  God.  My  paps  are  full  of  the  milk  of  Godhead. 
Whosoever  will,  let  him  come  and  suck  freely." 

« ^S:  W.^  July  13,  1912.      »  Abul  Fazl's  "  Bahai  Proofs,"  pp.  109-132, 


252  BAHAISM  AND  ITS  CLAIMS 

His  claims  to  headship  were  strenuously  opposed 
by  his  brothers  and  some  of  the  nearest  disciples.  A 
bitter  quarrel  began  as  a  consequence  and  has  raged 
to  the  present  time.  Letters  were  sent  by  each  party 
to  the  Persian  Bahais,  involving  them  in  the  quar- 
rel. Mohammed  Ali  composed  a  book,  called  the 
**  Ityan-i-Dallil,"  presenting  proofs  of  the  invahdity 
of  Abbas'  claims,  from  the  writings  of  Baha.  They 
charge  ^  Abbas  with  concealing  and  annulling  Baha's 
will,  perverting  his  teachings,  changing  the  writings 
of  Baha,  publishing  expurgated  and  interpolated  edi- 
tions of  them,  and  attempting  to  suppress  the  author- 
ized Bombay  editions.  Specifically  they  accuse  him 
of  publishing  a  Lawh-i-Beirut,  a  Tablet  in  which 
Abbas  is  greatly  exalted,  and  attributing  it  to  Baha, 
though  it  is  spurious ;  that  he  has  inserted  verses 
into  letters  written  in  the  hand  of  Baha*s  amanuensis 
and  published  them  as  genuine ;  has  omitted  verses 
from  the  "Tablet  of  Command";  made  up  the 
"  Treasure  Tablet "  from  parts  of  several  others  ;  ap- 
propriated to  himself  Tablets  pertaining  to  Mirza 
Mohammed  Ali  ;  and  commanded  to  destroy  all 
Tablets  of  Baha  which  have  not  his  (Abbas')  seal 
upon  them.^ 

Per  contra  the  party  of  Abbas  accused  his  brothers 
of  intemperance  and  profligacy  ^  and  of  heresy,  cov- 

1  See  "  Facts  for  Behaists." 

'  We  can  well  believe  that  these  accusations  are  true,  in  view  of  what 
we  know  from  Professor  Browne  of  the  way  Abbas  Efifendi  perverted  facts 
of  the  history  of  the  Bab  and  Subh-i-Azal,  in  the  «  Traveller's  Narrative  '* 
of  which  he  was  the  author  («  New  Hist,"  pp.  xiv.,  xxxi.). 

«  «  Facts  for  Behaists,"  pp.  8,  9. 


THE  QUAEREL  OVER  THE  SUCCESSION    253 

enant-breaking  and  fraud.  Mr.  Hadad  reported  M. 
Mohammed  Ali  and  Badi  Ullah  as  "  being  profligate 
and  wanton,  frequenting  wine  shops  and  being  spend- 
thrifts." Mr.  Getsinger  said  he  had  seen  Badi  Ullah 
in  the  street  intoxicated  and  being  helped  home  by 
two  servants,  that  he  and  his  brother  had  taken  and 
pawned  the  effects  of  Baha,  rugs,  hand-bags,  etc., 
and  a  pearl  rosary  belonging  to  Baha  which  was 
valued  at  $10,000  (!)  and  had  squandered  the  money." 
Abbas  said  to  Mrs.  Grundy,^  **  Mohammed  Ali  has 
appropriated  many  papers  and  tablets  written  by  the 
Blessed  Perfection  (Baha).  It  is  possible  for  these 
writings  to  be  altered,  as  the  meanings  in  Persian  are 
greatly  changed  by  a  single  dot  here  and  there.  Be- 
fore His  Ascension,  the  Blessed  Perfection  said  to  me, 
'  I  have  given  you  all  the  papers.'  He  put  them  in 
two  satchels  and  sent  them  to  me.  After  His  As- 
cension, Mohammed  Ali  said,  *  You  had  better  give 
me  the  two  satchels  to  take  care  of.*  He  took  them 
away  and  never  returned  them."  He  said  that 
Mohammed  Ali  deceives,  "  for  the  Will  was  also 
written  by  Mohammed  All's  own  hand  from  dictation 
of  the  Blessed  Perfection.  By  violating  the  Covenant 
(Will)  he  has  become  2,  fallen  branch.  All  the  beauti- 
ful blossoms  upon  the  Tree  of  Life  were  destroyed  by 
Mohammed  Ali." 

Abbas  proceeded  to  the  use  of  boycott  and  anath- 
ema. He  ^  ordered  that  no  one  of  the  Acca  com- 
munity should  send  any  letters  anywhere  without 
first  showing  them   to   him,   and   commanded  the 

»  "  Ten  Days  in  the  Light  at  Acca,"  p.  63.        2  Persian  Manuscript. 


254  BAHAISM  AND  ITS  CLAIMS 

Bahais  in  Persia  not  to  receive  any  letters  that  were 
not  sealed  by  him,  but  to  send  them  back  to  him, 
and  that  in  writing  to  Acca  they  should  send  their 
letters  open.  These  restrictions  on  freedom  gave 
great  offense.  Abbas  also  prohibited  his  followers 
from  associating  with  his  brothers  and  their  followers, 
strictly  ordering  them  "  not  to  sit,  meet,  speak  or  cor- 
respond with  them,  not  even  to  trade  or  associate 
with  them  in  any  profession."  ^  Khadim  reports 
that  "  once  in  his  own  house,  Abbas  rose  up  and 
furiously  attacked  "  his  stepmother,  who,  in  return, 
reviled  him  and  fled  from  the  house,  wailing.  "  At 
the  sacred  tomb  he  used  cruelly  to  treat  the  brothers 
and  sisters."  ^  "  On  one  occasion  he  repeatedly 
struck  his  youngest  (half)  sister  in  the  presence  of 
her  little  ones  and  many  believers,"  scolding  her 
*'  with  a  loud  voice,  uttering  many  harsh  words."  ^ 
On  another  occasion  he  **  insulted  and  beat  Khadim 
(Mirza  Aga  Jan,  Baha's  amanuensis)  at  the  sacred 
place"  and  afterwards  **  ordered  his  followers  to  im- 
prison and  cruelly  beat  him,  which  they  did."  *  He 
sent  adrift  Abdul  Gaffar  Ispahani,  called  Abdullah, 
one  of  the  first  believers  on  Baha,  in  such  destitute 
condition  that  he  died  of  hunger  and  was  buried  in 
a  potter's  field  at  Damascus.® 

*'Alas!  Alas  I"  exclaims  Mirza  Aga  Jan,  "  Abbas 
Effendi  has  caused  his  followers  to  display  such  ve- 
hemence of  hatred  and  rancour,  the  like  of  which  has 
never  been  shown  by  barbarous  nations,  and  even  by 

»  "  Facts,  etc.,"  p.  45.  2  i^id.y  p.  59. 

3  Ibid.y  p.  60.  *  Ibid.^  p.  25.  ^  Persian  Manuscript. 


THE  QUAEEEL  OVEE  THE  SUCCESSION    255 

the  most  ignorant  tribes/'  ^  Of  Abbas,  Mrs.  Temple- 
ton  ^  writes :  "  His  pride,  alas,  is  great.  .  .  .  He 
seems  to  be  blinded.  .  .  .  With  regard  to  busi- 
ness matters  Abbas  Effendi  has  not  been  just  to  his 
brothers,  who  have  suffered  a  good  deal  in  conse- 
quence." ^ 

Abbas  Effendi  cut  off  the  living  of  his  stepmothers, 
brothers  and  their  dependents.  Baha  Ullah  and  his 
household  had  a  stipend  from  the  Turkish  Govern- 
ment, as  Azal  and  the  Babis  in  Cyprus  had,  and  it 
was  not  an  ungenerous  allowance.* 

"  The  family  had  an  income  from  the  Government, 
as  well  as  a  revenue  from  three  villages."  ^  "  These 
funds  Abbas  Effendi  appropriated  and  with  these 
made  his  charitable  gifts  (?)  leaving  the  forty  de- 
pendents of  the  younger  brothers  to  live  as  best  they 
could."  ^  This  excluding  the  protesters  from  their 
share  of  the  income  and  offerings  embittered  the 
strife,  at  the  same  time  weakening  their  ability  to 
propagate  their  contention.  Bitterness  and  enmity 
increased;  recriminations  and  accusations  inflamed 
the  passions  of  both  sides. 

Mirza  Abul  Fazl,  the  philosopher  of  the  movement, 
gives,  as  a  partisan  of  Abbas  Effendi,  an  account  of 
these  times  in  his  "  Bahai  Proofs."  ^  He  describes 
the  "ruinous  discords  and  divisions,"  "the  world- 

1  "  Facts,"  p.  54. 

2  Mrs.  Templeton  was  Mrs.  Laurence  Oliphant  and  had  resided  at  Acca 
and  in  intimate  relations  with  the  family  of  Baha  for  ten  years. 

»  «  Facts,"  pp.  6-7.  *  "  Trav.'s  Narr.,"  p.  378. 

s  Mrs.  Templeton's  letter  to  Doctor  Pease  in  "  Facts,"  p.  9. 

«  Mrs.  Templeton,  p.  9.  t  Pages  II&-I18. 


256  BAHAISM  AND  ITS  CLAIMS 

consuming  flame  of  jealousy  and  hatred  of  the  people 
of  error,"  "  the  hard  hearts  of  the  men  of  hostility," 
"  the  animosity  and  groundless  pride,"  "  the  sense- 
less hatred,  degradation  and  shame  of  the  violators 
of  the  covenant."  He  gives  the  opprobrious  title  of 
Nakhazeen  to  Mohammed  All's  party.  He  continues, 
"  The  evil  intrigues,  calumnies,  false  pamphlets  and 
accusations,  evil  tongues  and  cursings  of  the  Nakha- 
zeen divided  the  community  and  filled  it  with  foul 
odours."  Several  outside  parties  tried  to  act  as 
mediators  and  bring  about  a  reconciliation.  Among 
these  were  the  British  Consul  at  Haifa  and  Mrs. 
Templeton.  The  younger  brothers  agreed  to  the 
terms.  Abbas  Effendi  was  formally  requested  to 
show  the  Will  before  impartial  witnesses  and  all 
were  to  abide  by  its  word.  "  This  he  resolutely  re- 
fused to  do  and  he  must  stand  condemned  for  this 
before  all  impartial  men."  ^  After  the  failure  of  these 
efforts  at  reconciliation,  the  anger  and  bitterness 
waxed  hotter.  To  quote  Abul  Fazl  again:  "The 
Nakhazeen  cursed  and  insulted  the  visitors  to  the 
tomb  of  the  Blessed  Perfection,"  so  that  there  was 
danger  of  its  desecration.  "Consequently  Abbas 
Effendi  asked  the  local  (Turkish)  Government  to 
supply  a  guard  to  accompany  and  protect"  his 
party.  Abbas  also  went  to  Tiberias  and  made  com- 
plaint to  the  Government  there.^  As  a  result  of  all 
these  conditions,  "  The  people  of  hostility  and  viola- 
tion," says  Abul  Fazl,  "availed  themselves  of  po- 
litical  machinations,"  in  other  words,   Mohammed 

1  Mrs.  Templeton.  2  See  «  Facts,  etc.,"  Khadim's  letter. 


THE  QTJAEEEL  OVER  THE  SUCCESSION   257 

All's  party,  "  those  dwellers  in  hellfire,"  *  appealed 
to  the  "  fanatical  men  of  those  lands,"  i.  e.^  those 
same  Turkish  Authorities.  Mohammed  Ali  formally 
complained  to  the  Governor  of  Damascus,  Nazim 
Pasha,  sending  Mirza  Majd-ud-Din  as  his  special 
messenger.^  They  accused  Abbas  of  retaining  their 
stipends,  of  confiscating  their  patrimony,  including 
the  father's  gold  watch  which  had  been  donated  to 
Mohammed  Ali.  Above  all,  according  to  the  inter- 
esting narrative  of  Abbas'  sister,  Bahiah  Khanum,^ 
they  made  accusation  that  the  shrine  which  was  be- 
ing erected  on  Mount  Carmel  "  was  intended  as  a 
fort,  in  which  Abbas  and  his  followers  would  intrench 
themselves,  defy  the  Government,  and  endeavour  to 
gain  possession  of  this  part  of  Syria."  To  use  the 
words  of  Abbas,  they  said  that  '*  he  had  hoisted  the 
banner  of  independence  ;  upon  that  he  had  inscribed 
*  Ya  Baha-ul  Abha ' :  that  he  had  summoned  all  to 
assemble  that  he  might  found  a  new  monarchy." 
Therefore  "an  inquisitorial  body  (a  Commission) 
was  appointed  by  the  Government.  To  them  the 
copartners  of  my  brothers  confirmed  them  (the  re- 
ports) and  added  to  them."  *  After  the  report  of  the 
Commission  and  in  consequence  of  these  charges 
and  counter-charges  of  the  "  Greatest  Branch  of 
God  "  and  the  "  Mightiest  Branch  of  God,"  a  tele- 

1  Page  136. 

'  "  An  Epistle  to  the  Bahai  World,"  by  M.  Badi  Ullah,  p.  19,  and  Mr. 
Howard  MacNutt's  Interview  with  Badi  Ullah,  S.  W.^  July  13,  1912. 

8  Phelps'  «  Life,"  p.  81. 

*  "  Letters  to  the  Friends  in  Persia,"  pp.  2-3.  Comp.  « Tablets  of 
Abdul  Baha,"  Vol.  I,  pp.  45-47. 


258  BAHAISM  AND  ITS  CLAIMS 

gram  was  received  from  the  Sultan  to  the  Governor 
"issuing  a  firman,  decreeing  the  original  order,  by 
which  Baha's  family  were  confined  within  the  walls 
of  Acca."  After  nine  years  of  quarrelling  [nine  be- 
ing the  sacred  number  of  Bahais)  this  order  was  put 
in  force,  1901  A.  D.  They  were  still  confined  to  Acca 
in  1906  when  I  visited  Haifa.  I  saw  the  shrine  and 
the  fine  residence  of  Baha  at  Haifa,  just  beside  the 
English  Mission.  It  deserves  to  be  emphasized  that 
the  cause  of  the  Bahai  leaders  being  restricted  to  Acca 
was  not  religious  persecution  by  Moslems  but  their 
own  quarrellings. 

So  completely  had  the  suspicions  of  Abdul  Hamid^s 
government  been  aroused  by  their  accusations  against 
each  other  that  the  death  sentence  was  feared.  Pil- 
grimages were  stopped  and  terror  rested  on  the  fol- 
lowers.^ Abdul  Baha  wrote  to  his  American  disciples 
of  these  conditions  in  the  following  hyperbolic  words : 
**  Verily,  by  God,  I  would  not  change  this  prison  for 
the  throne  nor  for  all  the  gardens  of  the  earth.  Verily 
I  hope  to  be  suspended  in  the  air,  and  that  my  breast 
may  become  the  target  to  be  pierced  by  thousands 
of  bullets :  or  that  I  may  be  cast  into  the  bottomless 
seas  or  thrown  into  the  wilderness.  ...  If  I 
could  taste  the  cup  of  the  great  martyrdom,  my 
greatest  desire  would  be  fulfilled.  This  is  my  ut- 
most aim,  the  animation  of  my  spirit,  the  healing  of 
my  bosom,  the  sight  of  my  eyes."  But  when  the  es- 
tablishment of  the  Constitution  in  Turkey  gave  him 

»  «  Daily  Lessons,"  by  Goodall,  pp.  27-29  and  the  "  Bahai  Movement," 
pp.  106-108. 


THE  QUAEEEL  OYEE  THE  SUCCESSION    259 

freedom,  he  was  quick  to  take  advantage  of  it.  He 
went  to  Egypt  and  took  up  his  residence  there.* 

The  history  I  have  narrated  above  refutes  these 
various  pretensions  of  Bahaism,  its  claims,  its  "  great 
swelling  words "  more  forcibly  than  logic  or  the 
judgments  and  opinions  of  myself  and  others.  The 
conduct  of  Abdul  Baha  and  his  followers  towards 
the  brothers  and  their  followers,  as  well  as  that  of 
Bahais  to  the  Azalis,  contradicts  their  fine  professions 
of  toleration  and  love  to  all  religions  and  all  men. 
Well  may  we  exclaim  with  Professor  Browne : 
"  Where  is  the  restraining  power,  when  they  can 
show  such  bitter  animosity  against  those  of  their 
own  household  1 "  The  numbers  of  Bahais  living  at 
Acca  then  was  about  ninety,^  and  of  them  thirty  ^  or 
forty  *  were  of  the  opponents  of  Abbas. 

In  Persia,  where  Bahais  number  a  hundred  thou- 
sand, a  small,  but  influential  minority  rejected  the 
authority  of  Abbas  Effendi.  These  were  placed  un- 
der the  ban,  anathematized,  and  ostracized.  For  ex- 
ample, one  of  them,  Mirza  Jalil  of  Khoi,  was  driven 
out  of  his  house,  which  was  destroyed  by  Shiahs, 
instigated  by  new  Bahais.  Another  adherent  of 
Mohammed  Ali,  Mirza  Khalil  of  Tabriz,  was  com- 
pletely ostracized,  according  to  command  received 
from  Acca.  His  daughter,  who  was  married  to  a 
new  Bahai,  was  allowed  to  visit  her  parents  only  once 
a  year,  though  living  in  the  same  city,  and  when  she 
died  they  did  not  give  them  word  till  six  days  after 

1 ««  Tablets,"  Vol.  I,  pp.  4,  94.  2  Phelps,  p.  109. 

3  Abul  Fazl,  p.  118.  *  Mrs.  Templeton,  "  Facts,  etc.,"  p.  9. 


260  BAHAISM  AND  ITS  CLAIMS 

the  funeral.  Another  Bahai  libelled  this  man  to  his 
employers  in  hope  of  injuring  him. 

Another  result  in  Persia  was  the  permanent  es- 
trangement of  a  considerable  number  of  Bahais  who 
lapsed  into  scepticism. 

Abbas  Effendi,  influenced  by  the  opposition,  put  a 
veil  over  his  high  claims  and  instructed  his  followers 
to  speak  of  him  as  simply  Abdul  Baha,  **  the  Servant 
of  Baha/*  which  is  usually  translated  by  them  "  the 
servant  of  God.'*  The  protesters  replied,  "  Rather 
let  the  title  be  Abdul-Hawa,  *  the  servant  of  air,' " 
/.  ^.,  windy  and  bombastic.  But  notwithstanding  his 
disavowals  Abdul  Baha  allows  himself  to  be  assigned 
a  position  both  inconsistent  with  his  own  words  and 
with  the  teachings  of  Baha.  Mr.  Phelps,  his  disciple 
and  biographer,  says,^  "  Abdul  Baha,  styled  *  Our 
Lord,'  *  Our  Master,'  is  regarded  with  a  love  and  a 
veneration  second  only,  if  indeed  second^  to  that 
which  they  bestow  upon  Baha  Ullah.  He  is  classed 
as  the  third  or  last  of  the  Divine  Messengers  of  the 
present  Dispensation."  The  Bab,  Baha  and  Abbas 
constitute,  as  it  were,  the  Bahai  trinity.  Abdul  Baha 
commended  and  approved  for  publication  an  ode 
written  by  Thornton  Chase  in  which  he  is  glorified 
with  the  following  epithets  among  many  others. 

**  O  Thou  Enlightener  of  the  Spirits  of  Men  1 
Thou  Heart  of  the  World  I 

*'  Thou  Physician  of  Souls  1    Thou  Prince  of  Peace  I 

"Thou  Right  Arm  of  the  Almighty !  Thou  Lord 
of  the  Sabbath  of  Ages  I 

1  Page  xxxiv. 


THE  QUAREEL  OVER  THE  SUCCESSION    261 

"  Thou  Mystery  of  God  1 " 

Another  disciple,  Mrs.  Grundy/  writes,  "  Abdul 
Baha  is  the  Bazaar  of  God,  where  everything  hu- 
manity needs  may  be  found  without  money  and  with- 
out price."  Mr.  Remey  (a  Bahai)  writes,^  "  The 
Divine  Spirit  is  manifested  in  Abdul  Baha — the 
Branch,  He  is  the  unique  channel  through  which 
the  Power  of  God  is  conveyed  to  each  individual  be- 
liever. He  is  the  intermediary.  The  spiritual  well- 
being  of  every  Bahai  depends  on  his  connection  with 
Abdul  Baha." 

The  outcome  of  this  quarrel  in  America  is  told  in 
the  following  chapter.  An  interesting  sequel  is  the 
recantation  of  Mirza  Badi  Ullah..  Doubtless  helped 
thereto  by  poverty,  he  made  his  submission  to  Abdul 
Baha,  and  published  a  confession,  called  **  An  Epistle 
to  the  Bahai  World."  Concerning  it  Doctor  Pease 
told  me  that  Badi  Ullah  is  not  the  author  of  the 
whole  of  that  which  is  published  in  English  under 
his  name.  The  Epistle  says,  I  Badi  Ullah  "  turn  my 
face  to  the  appointed  station,  Abdul  Baha — May  the 
life  of  all  existent  beings  be  a  sacrifice  to  Him." 
Against  M.  Mohammed  Ali,  with  whom  he  had  as- 
sociated himself  for  a  decade,  he  makes  accusation 
of  untrustworthiness,  of  purloining  the  papers  and 
books  of  Baha  and  interpolating  and  falsifying  them, 
of  cursing  and  execrating  Abdul  Baha  through  jeal- 
ousy. He  turns  on  his  former  supporters  and  says, 
"  they  (the  Nakhazeen)  have  no  God  save  passion, 
no  object  save  personal  interest."  ^     Doctor  Jessup 

>  «*  Ten  Days  at  Acca,"  p.  105.       2  star,  Sept.  8,  19 13.       ^  Page  28. 


262  BAHAISM  AND  ITS  CLAIMS 

says :  ^  "  Badi  not  long  ago  was  threatening  to  kill 
Abbas,  and  assassination  is  an  old  fashion  of  Persian 
fanatics.  ...  He  has  become  reconciled  but  I 
would  not  guarantee  that  his  main  object  is  not  to 
gain  his  share  of  the  money.'*  Better  had  Badi  stuck 
to  his  former  plan  when  he  petitioned  the  Governor 
of  Damascus  and  the  Sultan  to  be  sent  as  a  prisoner 
to  Rhodes.  Doubtless  then  he  would  have  had  an 
independent  pension. 

1 "  Fifty-three  Years  in  Syria,"  p.  687. 


XII 

Bahaism  in  America 


I  speak  from  the  point  of  view  of  Persian  Bahaism  and  not  from 
that  American  fantasy  which  bears  its  name. — Nicolas,  **  Beyan 
Persatiy'  Vol.  /,  f.  ji. 

Abbas  is  an  elderly  and  venerable  man,  very  similar  to  a  score 
of  venerable  Druse  and  Moslem  Sheikhs  I  have  met.  .  .  . 
The  Lord  deliver  them  (American  Christians)  from  the  delirious 
blasphemies.  .  .  .  The  claim  that  the  Acca  Sheikh  is  God  is 
quite  enough  to  condemn  them. — H,  H.  Jessup,  "  Fifty-three 
Tears  in  Syria,''  p.  6j8. 

Pray  for  my  return  to  America  and  say  :  O  Baha  Ullah  !  Con- 
firm Him  in  the  servitude  of  the  East ;  so  that  He  may  not  spend 
all  his  time  in  the  Orient ;  that  He  may  return  to  America  and  oc- 
cupy His  time  in  the  Western  world. — Prayer  of  Bahais. 

'  It  is  doubtless  this  mystical,  allegorical  character  of  Bahaism 
which  attracts  a  certain  type  of  mind  in  America,  in  the  main 
probably,  the  same  type  which  follows  after  spiritualism,  esoteric 
Buddhism,  Swamis  from  India,  theosophy,  and  other  movements 
which  play  around  the  edges  of  the  occult  and  magical,  and  help  to 
dull  the  edge  of  present  realities  with  the  things  which  are  neither 
present  nor  real.  .  .  .  Indeed  it  is  probably  this  soft  compli- 
ance with  anything  and  the  absence  of  the  robustness  of  definite 
truth  and  solid  principle  which  makes  Bahaism  attractive  to  many 
moral  softlings  in  the  West.  ...  It  will  run  a  brief  course 
and  amount  to  little  in  America.  .  .  .  The  novelty  will  soon 
be  over  and  the  people  who  did  not  have  sufficient  discernment  to 
discover  the  truth  that  will  satisfy  them  in  Christianity,  will  not  find 
it  in  Baha  Ullah  or  Abbas  Efl^endi. — R,  E,  Speer,  "  Miss,  and 
Mod.  Hist.;'  Vol.  /,  pp.  I4J,  162-168. 


XII 
BAHAISM  IN  AMERICA 

BAHAISM,  as  distinguished  from  Babism,  was, 
to  a  certain  extent,  introduced  to  public  no- 
tice in  America  by  Christian  missionaries, 
who  reported  about  it  as  a  movement  likely  to  break 
the  solidarity  of  Shiahism  and  facilitate  the  evangeli- 
zation of  Persia.  With  the  same  thought  in  mind. 
Professor  Browne's  translations  of  "  The  New  His- 
tory" and  "The  Traveller's  Narrative"  attracted  at- 
tention. In  the  Congress  of  Religions,  at  the  Chicago 
Exposition  in  1893,  the  eminent  missionary,  Rev. 
H.  H.  Jessup,  D.  D.,  described  Baha  Ullah  as  "a 
famous  Persian  sage, — the  Babi  saint,  named  Baha 
Ullah  (the  glory  of  God),  the  head  of  that  vast  re- 
form party  of  Persian  Moslems,  who  accept  the  New 
Testament  as  the  word  of  God  and  Christ  as  the  de- 
liverer of  men  ;  who  regard  all  nations  as  one  and 
all  men  as  brothers."  ^  Shortly  after  the  Exposition 
a  Syrian,  named  Ibrahim  G.  Kheiralla,  began  a 
propaganda  in  favour  of  Bahaism.  He  was  of  Chris- 
tian parentage,  born  in  Mount  Lebanon,  and  edu- 
cated in  Beirut  College.  At  Cairo,  under  the  tute- 
lage of  Mirza  Karim  of  Teheran,  he  accepted  the 

1 «  Parliament  of  Religions,"  p.  640  ;  I.  G.  Kheiralla,  "  Beha  Ullah," 
p.  ix. 

265 


266  BAHAISM  AND  ITS  CLAIMS 

Bahai  faith.  He  was  engaged  in  business,  to  which 
he  joined  faith  healing  and  lecturing.  He  was  given 
a  fake  degree  of  Doctor  of  something  by  a  night 
school  in  Chicago.  This  he  righdy  despised,  but  con- 
sidered that  he  was  entitled  to  the  degree  because 
M.  Mohammed  Ali  had  addressed  him  as  Doctor  1 
I  had  several  interviews  with  him.  He  showed  me 
a  trunk  full  of  Bahai  manuscripts  and  documents, 
and  allowed  me  to  read  his  translation  into  English 
of  the  "  Kitab-ul-Akdas."  He  is  a  man  of  strong  mind, 
acute  argumentative  faculties,  fine  conversational 
powers  and  altogether  an  interesting  personality. 
He  first  taught  Bahaism  in  secret  lessons,  as  a  re- 
ligion of  mysteries,  a  secret  order,  a  doctrine  for 
truth-seekers  only,  not  for  the  masses.  "  The  secret 
teaching  gives  us  the  key  to  the  truth."  ^ 

Mr.  S.  K.  Vatralsky  was  among  the  private  pupils 
at  Kenosha.  He  did  not  become  a  believer,  but 
learned  the  esoteric  doctrine  and  published  an  inter- 
esting account  of  the  cult  under  the  title,  *'  Moham- 
medan Gnosticism  in  America."^  Of  the  method 
used  he  writes,  **  In  their  secret  lessons  they  allegorize 
and  explain  away ;  in  public  by  means  of  mental 
reservation  and  the  use  of  words  in  a  double  sense, 
they  appear  as  they  wish  to  appear."  Doctor 
Kheiralla  published  in  1897  a  booklet  called  "  Bab- 
ed-Din,  The  Door  of  the  True  Religion — Revelation 
from  the  East."  It  has  two  parts  (i)  On  the  Indi- 
viduality of  God  and  (2)  A  Refutation  of  the  Chris- 

» ««  Bab-ed-Din,"  by  I.  G.  Kheiralla,  pp.  9,  13, 18. 
9  American  Journal  of  Theology,  1 902. 


BAHAISM  IN  AMEEICA  267 

tian  doctrine  of  the  atonement.  Later  (1900),  in 
conjunction  with  Mr.  Howard  MacNutt,  he  pub- 
lished "  Beha  Ullah "  in  two  volumes.  It  is  the 
theology  and  apologetics  of  Bahaism.  Its  Preface 
informs  us  that  its  purpose  is  to  **  demonstrate  that 
the  Everlasting  Father,  the  Prince  of  Peace,  has  ap- 
peared in  human  form  and  established  His  kingdom 
on  earth."  The  propaganda  met  with  considerable 
success  in  Chicago  and  its  vicinity.  In  1897  Doctor 
Kheiralla  went  to  New  York  City  and  in  a  short 
time  "  140  souls "  were  persuaded.  In  this  same 
year  two  of  his  pupils  were  married  in  his  house  in 
Chicago,  receiving  his  blessing.  These  were  Mr. 
and  Mrs.  E.  C.  Getsinger.  They  **  taught  seekers  '* 
in  Ithaca,  N.  Y.,  and  afterwards  in  California.    There 

they  converted  Mrs.  H ,  a  woman  of  great  wealth, 

to  the  faith.  Mr.  Vatralsky  narrates  that  Doctor 
Kheiralla  converted  no  less  than  2,000  Americans 
during  the  first  two  years  of  his  labour.  Of  these 
700  were  living  in  Chicago  (Doctor  Kheiralla  told 
me  840),  between  250  and  300  in  Wisconsin,  about 
400  in  New  York,  the  rest  in  Boston,  etc.  In  his 
"  Beha  Ullah  "  Doctor  Kheiralla  says,  "  Over  seven 
years  ago  I  began  to  preach  the  message.  Since 
then  thousands  of  people  of  this  country  have  be- 
lieved and  accepted  the  glad  tidings  of  the  appear- 
ance of  the  Lord  of  Hosts,  the  Incarnation  of  Deity, 
and  the  glorious  message  is  rapidly  spreading  in 
the  United  States."  Speaking  of  this  period  Mr. 
Vatralsky  writes :  "  It  would  not  have  had  its  suc- 
cess, had  it  come  flying  its  own  native  colours.     It 


268  BAHAISM  AND  ITS  CLAIMS 

has  succeeded  because,  like  a  counterfeit  coin,  it  has 
passed  for  what  it  is  not." 

A  curious  incident  occurred  on  May  6,  1906.  Mr. 
August  J.  Stenstrand  was  exscinded  from  the  ''  First 
Central  Church  of  the  Manifestation,"  because  he 
rejected  Baha  Ullah  and  accepted  Subh-i-Azal.  He 
was  led  to  this  step  by  investigating  the  history  as 
recorded  in  Professor  Browne's  translations.  He 
subsequently  published  three  pamphlets,  "  Calls  to 
Behaists  "  (1907,  1910,  1913)  setting  forth  the  claims 
of  Azal.     I  had  interesting  interviews  with  him  in 

1914- 

In  the  winter  of  1898-99  pilgrimages  were  organ- 
ized to  visit  the  shrine  and  leaders  at  Acca.^  One 
party  consisted  of  Mrs.  H ,  who  bore  the  ex- 
penses. Doctor  and  Mrs.  Kheiralla,  Mr.  and  Mrs. 
Getsinger,  Mr.  Hadad  and  others.  The  pilgrimage 
turned  out  unfortunately.  They  found  the  *'holy 
household  "  divided.  They  saw  only  Abbas  Effendi 
and  one  sister.  They  were  kept  from  even  a  sight 
of  the  others.  Doctor  Kheiralla  was  bold  enough  to 
dispute  with  Abbas  EfEendi  and  he  told  me  that  for 
this  reason  the  latter  conceived  a  grudge  against 
him.  Of  this  Dr.  F.  O.  Pease  writes :  **  Doctor 
Kheiralla  had  some  discussion  with  Abbas  in  the 
presence  of  native  guests  and  teachers  at  which 
Abbas  took  umbrage."  ^  The  Getsingers  accused 
Kheiralla  of  immoral  conduct  and  Abbas  EfTendi  re- 
ported   these    stories    to    Mrs.    Kheiralla   and   her 

»«  Bahai  Movement,"  p.  loi  ;  S.  W.^  p.  38,  1914. 

>An  open  letter  to  the  Abbab  in  America,  by  Doctor  Pease. 


BAHAISM  m  AMERICA  269 

daughter,    with    the    result    that    they    repudiated 
Kheiralla.      Certain    financial    irregularities    of  the 

party  further  disgusted  Mrs.  H and  chilled  her 

faith.     So  animosity  and  dissension  sprang  up. 

Mr.  Getsinger,  on  his  return  to  America,  announced 
that  he  was  to  be  the  representative  of  Abbas  Effendi, 
because  Doctor  Kheiralla's  teachings  were  erroneous 
and  his  conduct  immoral.  Doctor  Kheiralla  re- 
sponded with  counter  charges  against  his  accuser, 
of  a  private  and  personal  nature,  and  declared  him 
qualified  for  the  Ananias  club  by  his  accounts  of 
himself  in  California.  The  Chicago  and  Kenosha 
assemblies  were  rent  asunder.  In  the  correspond- 
ence, some  of  which  I  have  in  my  possession,  they 
hurl  at  each  other  such  terms  as  falsehood,  lie, 
malevolence,  injustice,  maliciousness,  deluding,  lay- 
ing traps,  etc.  Thornton  Chase  was  accused  of  dis- 
honesty in  money  matters.  Doctor  N ,  the  treas- 
urer of  the  "  Assembly  '*  in  Chicago,  was  denounced 
for  embezzling  its  funds.  Mirza  Abdul  Karim  arrived 
from  Acca  to  quiet  matters  but  he  poured  oil  on  the 
flames.  Kheiralla  was  first  informed  that  if  he  would 
submit  and  cooperate,  "  he  would  never  want  any- 
thing." He  writes  ♦.  ^  "  Abdul  Karim  promised  me 
plenty  of  money,  and  when  I  refused,  he  denounced 
me  and  prohibited  believers  from  buying  or  reading 
my  book."  He  ordered  a  social  and  business  boy- 
cott against  him  and  his  party.  Stenstrand  says,^ 
"  They  have  ousted,  given  bad  names,  and  thrown 
mud  at  each  other  both  in  their  sermons  and  in 

»  "  The  Three  Questions,"  p.  23.  ' «  Third  Call  to  Behais,"  p.  3. 


270  BAHAISM  AND  ITS  CLAIMS 

print  worse  than  any  Christian  or  heathen  religions 
have  done."  The  spirit  of  Abdul  Karim  may  be 
seen  from  one  of  his  addresses  :  "  O  nakhiz  (violator), 
thou  spotted  snake,  thou  shalt  be  seized  with  a  great 
torture  and  punishment  and  thou,  O  sister  serpent, 
who  art  wagging  thy  sinuous  way  and  trailing  thy 
deceitful  slime  over  another  region,  know  thy  fate." 
He  declared  that  he  would  call  to  God  for  vengeance 
against  Kheiralla.  Hasan  Khorasani,  too,  threat- 
ened him,  saying,  "  He  would  be  smitten  of  God  in 
two  weeks,"  and  *'  a  sword  shall  cleave  the  sky  and 
cut  his  neck."  He  was  greatly  frightened.  Doctor 
Pease  said  to  him,  **  Do  not  be  afraid,  you  have 
nothing  to  fear."  Kheiralla  answered  him,  '*  I  know 
these  Orientals  better  than  you  do.  I  know  what 
they  did  to  the  Azalis."  Before  they  came  to  the 
next  discussion,  he  had  policemen  concealed  in  his 
house  for  his  protection.  The  upshot  of  the  whole 
matter  was  that  protesters  repudiated  Abbas  EfTendi, 
after  a  conference  in  Chicago  on  May  27,  1900,  find- 
ing "  increasing  evidence  of  falsity  and  double  deal- 
ing in  him."  Indeed,  says  Doctor  Pease,  "Why 
should  we  not  inquire  whether  Abbas  is  not  a  son,  if 
not  ^ke  son  of  perdition."  They  entered  into  corre- 
spondence and  became  one  with  the  party  of  M.  Mo- 
hammed Ali.  After  this  the  controversy  took  on  a 
doctrinal  aspect  and  all  questions  of  Abbas'  su- 
premacy and  misconduct  were  thrashed  out  between 
the  American  Behaists  and  Bahais.  This  contro- 
versy from  the  side  of  the  Behaists  is  contained  in 
"The  Three  Questions"  and  "Facts  for  Behaists" 


BAHAISM  IN  AMEEICA  271 

(Chicago,  1 901) ;  from  the  other  side  in  "  Letters  of 
Abdul  Baha  Abbas  to  the  Friends  in  Persia"  and 
*'  An  Epistle  to  the  Bahai  World,"  by  M.  Badi  Ullah, 
after  his  recantation.  The  details  of  the  schism  have 
been  given  already.  To  heal  the  schism  different 
leaders  were  sent  to  America  successively  by  Abbas 
Effendi.  Following  M.  Abdul  Karim,  came  M.  Asad 
Ullah,  1901.  He  published,  in  New  York,  "The 
Sacred  Mysteries"  in  which  he  anathematizes  the 
Behaists.  He  organized  a  "  House  of  Justice "  in 
Chicago,  a  step  which  had  been  previously  taken  by 
the  other  party.  Next  came  the  learned  Mirza  Abul 
Fazl,  1901-1902.  But  their  efforts  were  unavailing 
though  each  was  willing  to  acknowledge  the  faults 
of  his  predecessor.  The  quarrel  gave  a  great  set- 
back to  the  cause.  Doctor  Pease  wrote  in  1902  :  ^ 
**  About  1,700  have  left  us  because  of  the  dissension 
and  false  teaching,  and  because  they  would  not  en- 
gage in  religious  scandal.  The  whole  number  in 
the  country  is  now  600  or  700.  Of  these  300  are 
Behaists ;  the  others  are  Abbasites  of  one  sect  or  an- 
other, holding  belief  that  Abbas  is  Lord  and  Master." 
Doctor  Kheiralla  says,  "Many  grew  cold,  few  re- 
mained." With  this  agrees  the  word  of  Thornton 
Chase :^  "We  have  seen  too  many,  when  the  first 
winds  of  testing  blew,  show  faith  of  shallow  depth." 
Abdul  Baha  says:^  "Chicago,  in  comparison  with 
the  cities  of  America,  was  in  advance  and  numer- 
ically contained  more  Bahais,  but  when  the  stench 

*  Letter  to  M.  Badi  Ullah.  2  <f  Before  Abraham  was  I  am,"  p.  i. 

^S.  ^.,  Sept.  8,  I9I3»P.  174. 


272  BAHAISM  AND  ITS  CLAIMS 

or  vile  odour  of  the  Nakhazeen  was  spread  in  that 
city  there  was  stagnation."  In  Chicago  Bahaism 
never  recovered  from  these  quarrels.  In  1914  Mr. 
F.  A.  Slack,  "Spiritual  Guide  of  the  Behaist  As- 
sembly of  Kenosha,"  wrote  to  me  **  of  the  bitter  in- 
vectives and  false  accusations  and  persecutions  we 
are  subjected  to"  by  the  followers  of  Abbas  Effendi. 
The  Behaists  had  dwindled  to  40,  according  to  their 
own  report  to  the  U.  S.  Census  in  1906,  while  the 
Bahais  reported  1,280  in  U.  S.  A.  of  whom  492  were 
in  Illinois,  23  in  two  Assemblies  in  New  York  State, 
58  in  New  Jersey,  52  in  Pennsylvania.  One  of  the 
largest  Assemblies  was  in  Washington,  D.  C,  with 
74  members,  white  and  coloured.  These  organized 
local  "spiritual  assemblies"  were  27  in  1913,  a  very 
small  increase.^  There  are  also  '*  assemblies  of  teach- 
ing" for  the  women.  There  are  Annual  Conven- 
tions with  delegates  from  the  different  groups. 
These  conventions  are  "  unique  and  peerless  among 
the  assemblies  of  mankind,"  in  the  mind  of  their 
imaginative  reporter,  "  because  of  the  divine  favour 
of  Baha  Ullah  which  gathers  them  together.  .  .  . 
All  other  meetings  in  the  world  are  for  worldly  or 
selfish  purposes.  These  alone  are  spiritual."  ^  They 
also  hold  a  summer  conference  at  Eliot,  Maine. 

The  Bahai  propaganda  is  carried  on  by  means  of 
these  assemblies,  by  parlour  meetings,  by  personal 
intercourse  and  by  letters  (tablets)  from  Abdul  Baha. 
Their  publicity  bureau  is  most  active  and  supplies 
many  articles  to  magazines  and  newspapers.     They 

1  S.  W.,  Sept.  8,  1913,  p.  127.    «  S.  W.,  May  17,  1914,  pp.  51-53. 


BAHAISM  IN  AMEEICA  273 

make  use  of  the  Chautauquas,  Peace  Congresses,  etc., 
to  promulgate  their  peculiar  tenets.  Their  press  at 
Chicago  publishes  the  Star  of  the  West^  formerly  the 
Bahai  News,  It  is  issued  monthly,  that  is,  every 
nineteen  days,  according  to  the  Bahai  calendar.  For 
example,  the  issue  of  September  27,  1914,  is  dated 
Masheyat  i,  Year  70.  It  is  printed  in  English  and 
Persian,  the  latter  being  lithographed.  It  is  confined 
to  Bahai  subjects,  giving  many  of  Abdul  Baha's 
"  revelations."  Their  literature,  so  far  issued,  is 
(i)  The  Works  of  Baha  Ullah,  in  six  or  more  books. 

(2)  The    Tablets  and    Addresses  of  Abdul   Baha. 

(3)  The  Apologetics  of  Bahai  writers,  American  or 
translations  from  the  Persian.  (4)  Journals  of  pil- 
grims to  Acca.  (5)  Tracts  and  reports.  Of  his  own 
Tablets,  Abdul  Baha  says : ^  "In  course  of  time,  the 
light  of  these  Tablets  will  dawn,  the  greatness,  the 
importance  will  be  known.  The  truth  I  say  unto 
thee,  that  each  leaflet  will  be  a  wide-spread  book, 
nay  rather  a  glistening  Gem  on  the  Glorious  Crown. 
Know  then  its  value  and  hold  great  its  station." 
These  Tablets  are,  for  the  most  part,  letters  to  in- 
dividuals. 

Besides  the  Bahai  Publishing  Society,  another 
agency  is  the  Orient-Occident  Unity, — first  or- 
ganized in  1909  as  the  Persian  American  Educa- 
tional Society.  It  has  a  commercial  side,  but  its 
main  object  is  to  promote  Bahaism  by  assisting  or 
opening  schools  and  hospitals  in  Persia  and  other 
Oriental  countries.     It  has  started  mission  work  in 

1 "  Tablets,"  Vol.  I,  p.  ii. 


274  BAHAISM  AND  ITS  CLAIMS 

Teheran,  Tabriz,  Meshed  and  other  points  in  Persia 
and  in  Burmah.  They  seek  to  strengthen  Bahaism 
in  Persia  where  it  is  small  and  weak  in  comparison 
with  other  sects.  The  work  of  the  American  Bahais 
there  is  of  little  importance.  *'  But  the  presence  of 
American  Bahais  in  Persia  or  the  value  of  an  Amer- 
ican newspaper  is  not  their  direct  influence,  but  the 
impression  they  give  that  America  has  largely  ac- 
cepted Bahaism."  ^  In  the  United  States  this  Unity 
poses  as  philanthropical,  not  revealing  in  its  con- 
stitution, circulars  and  appeals  for  funds  its  Bahai 
connection.  This  concealment  is  inexcusable  and 
cannot  be  too  strongly  condemned.  Christians  and 
Jews  should  not  be  asked  to  contribute  to  any  cause 
under  false  pretenses,  nor  should  prominent  states- 
men, educators  and  philanthropists  be  thus  led  to 
give  their  quasi  endorsement  to  the  Society.^ 

In  191 2  Abdul  Baha  Abbas,  after  a  sojourn  in  France 
and  England,  visited  America,  arriving  April  12  and 
departing  December  5.  America  has  not  lacked  its 
own  prophetic  product,  as  witness  Joseph  Smith, 
Mary  Eddy,  John  Dowie,  Crowdy  and  Indian  medi- 
cine men.  But  Abdul  Baha,  except  for  Hindu  Swamis, 
was  the  first  Asiatic  revelator  America  has  received. 
Its  hospitality  showed  up  well.  The  public  and 
press  neither  stoned  the  **  prophet "  nor  caricatured 
him  but  looked  with  kindly  eye  upon  the  grave  old 
man,  in   flowing  oriental  robes  and  white  turban, 

1  J.  D.  Frame,  M.  D.,  Moslem  World,  1912,  p.  243. 

2  See's  Report,  June,  1911 ;  October  Bulletin,  191 1;  S.  W.^  May  17, 
191 1,  July  13,  1913,  Nov.  4,  1913,  March  and  June,  1914. 


BAHAISM  IN  AMERICA  275 

with  waving  hoary  hair  and  long  white  beard.*  His 
visit  was  noticed,  as  has  been  the  case  with  many 
distinguished  foreigners,  but  did  not  create  any 
special  sensation.  His  own  press  agents  were  active 
and  aggressive,  furnishing  many  articles  for  news- 
papers and  magazineSo  The  reporters  took  the  ex- 
aggerated statements  of  the  Bahais  without  sifting. 
He  performed  his  part  fairly  well  and  allowed  him- 
self to  be  interviewed  and  photographed  with  the 
patience  of  an  actress.  He  posed  for  the  "  movies  " 
man  and  spoke  for  the  phonograph  records.  He  sat 
for  an  oil  painting  and  approved  of  his  bust  in 
marble.^ 

Abdul  Baha's  tour  comprised  a  number  of  the 
chief  cities  of  the  northeast,  followed  by  a  rest  at 
Green  Acre  Conference,  Eliot,  Maine,  and  then  a 
trip  to  Canada  and  California.  His  meetings  and 
addresses  were  of  two  kinds :  for  the  public  and  for 
the    Bahais.      He   spoke    to    the   churches,    liberal 

1  The  "  Kitab-ul-Akdas  "  commands  that  the  hair  should  not  be  allowed 
to  grow  below  the  level  of  the  ear :  why  does  not  Abdul  Baha  keep  this 
law? 

*Myron  Phelps  states  (p.  97)  that  Abbas  Effendi  wishes  no  phonographs 
of  himself  taken.  This  is  certainly  a  mistake  as  years  ago  they  were 
circulated  in  Persia  and  purchasable  in  the  bazaar.  The  account  of  his 
posing  for  the  motion  pictures  is  amusing.  When  requested  to  pass  be- 
fore the  camera,  he  at  once  replied,  "  Khaili  khob  "  (very  good).  The 
Bahais  present  were  very  much  upset  and  protested  that  his  picture  would 
be  scattered  all  over  the  country  in  the  movies.  He  replied,  "  Busiar 
khob  "  (still  better).  Later,  in  June,  an  extended  motion  picture  was 
taken.  The  scenes  were  somewhat  spoiled  by  Abdul  Baha  not  remaining 
in  focus  and  disarranging  the  scenario.  These  films,  with  words,  are 
being  used  in  the  Sunday  services  of  the  Bahais  and  are  to  be  used  in  the 
Orient  in  connection  with  the  voice  record  on  the  Edison  talking  machine. 


276  BAHAISM  AND  ITS  CLAIMS 

and  evangelical/  Socialists,  Theosophists,  etc. ;  to 
Woman's  Clubs,  Suffragists,  Colleges,  Historical 
Societies,  Peace  Societies  and  at  the  Conference  on 
International  Arbitration,  at  Lake  Mohonk. 

Abdul  Baha's  principle  in  his  public  addresses  was 
"  to  talk  about  things  upon  which  we  agree  and  say 
nothing  about  things  upon  which  we  differ."  ^  Thus 
he  spoke  much  of  the  Fatherhood  of  God,  but  failed 
to  mention  that  he  regarded  Baha  Ullah  as  "  the 
Manifestation  of  the  Father."  He  spoke  of  brotherly 
love  extensively  yet  never  about  the  violent  quarrels 
that  abound  in  Bahai  annals.  He  said  much  of 
religious  unity  ^  but  did  not  state  how  the  movement 
had  increased  the  number  of  sects  in  Persia  and  in 
America.  He  spoke  much  on  "  Universal  peace," 
though  Babi  history,  which  they  boast  of,  has  some 

1  Mr.  Remey  said  to  him :  "  We  expected  an  attitude  of  hostility 
towards  you  from  the  clergy  and  theologians.  We  did  not  expect  the 
churches  and  religious  societies  would  open  their  doors  "  (S.  W,,  March 
21,  19 13,  p.  18).  Doctor  Cad  man  of  Brooklyn  explained  his  inviting 
Abdul  Baha  to  preach  in  his  pulpit  by  saying,  "  Christian  people  can 
afford  to  be  absolutely  free  and  catholic  in  their  extension  of  liberty  and 
courtesy  to  other  people."  Yet  most  Christians  were  grieved  and  con- 
sider it  disloyalty  to  Christ. 

2  .S".  W.,  March,  19 13,  p.  18. 

3  The  striking  lack  of  unity  among  the  Bahais  is  evident  from  a  Tablet 
of  Abdul  Baha  written  shortly  before  his  visit  to  America  {S.  W.^  May  17, 
181 1).  "In  view  of  the  differences  among  the  friends  and  the  lack  of 
unity  among  the  maid  servants  of  the  Merciful,  how  can  Abdul  Baha 
hasten  to  those  parts  ?  Is  it  possible  ?  No,  by  God !  "  "  Your  worth- 
less imaginations,  backbiting,  and  faultfinding  enable  the  Nakhazeen  to 
spread  a  noose  for  you."  The  Americans  could  reply, "  Physician,  heal  thy- 
self," for  the  worst  anger  and  discord  have  been  between  the  brothers  at 
Acca.  And  he  himself  continues  to  cry  out,  "Hold  aloof  from  the 
violators." 


BAHAISM  IN  AMERICA  277 

of  the  crudest  and  bloodiest  conflicts  of  arms  recorded 
in  history.  He  dwelt  much  on  the  principle  of  arbi- 
tration, though  he  had  refused  to  arbitrate  his  dis- 
pute with  Mohammed  Ali.  Even  while  he  was  in 
America,  a  grandson  of  Baha  Ullah,  who  lives  near 
Chicago,  sent  a  request  for  an  interview  to  lead  to  a 
reconciliation.  Abdul  Baha  ignored  the  request. 
He  discoursed  at  length  on  woman's  rights  and 
equality,  but  omitted  to  inform  the  public  that  Baha 
Ullah  had  three  wives  and  carefully  concealed  his 
women  in  an  oriental  haram.  Besides  all  these,  he 
erroneously  attributed  to  Baha  Ullah  the  origination 
of  teachings  which  have  been  the  age-long  posses- 
sion of  Christendom. 

The  meetings  with  the  believers  were  of  a  differ- 
ent character.  To  them  his  message  was  :  "  Teach 
Bahaism  ;  work  for  the  cause  ;  spread  the  faith  ;  build 
the  Temple."  With  them  he  celebrated  the  Unity 
Feast.  This  has  some  of  the  features  of  the  agape 
of  the  ancient  Church  and  some  of  the  Lord's  Sup- 
per. Often  a  variety  of  food  is  partaken,  Persian 
pilau  being  a  favourite.  When  all  were  seated 
Abdul  passed  through  the  rooms,  speaking :  ^  "  Abdul 
Baha  is  now  walking  among  you  commemorating 
Baha  Ullah.  Blessed  are  ye  who  are  the  servants  of 
Baha  Ullah.  In  the  utmost  of  love  I  greet  each  and 
all  of  you.  This  is  like  the  Lord's  Supper.  Material 
food  is  prepared  for  you.  The  manna  from  heaven 
is  present  for  you.  May  your  hearts  be  exhilarated 
in  the  kingdom  of  Abha.    The  labours  of  Baha 

*  S,  IV.,  Oct.  16,  19 13,  p.  203. 


278  BAHAISM  AND  ITS  CLAIMS 

Ullah  have  not  been  in  vain."  After  the  Feast,  he 
raised  his  hands  and  pronounced  his  blessing  upon 
them.  This  is  called  the  19th  day  Unity  Feast  and 
is  celebrated  at  the  beginning  of  every  Bahai  month. 
When  Abdul  Baha  is  not  present  the  Tablets  are  read 
and  praises  to  Baha,  as  to  God,  are  chanted. 

One  incident  was  the  establishment  of  the  Day  of 
Thornton  Chase  as  a  memorial  anniversary.  Chase 
is  the  first  American  Bahai  to  be  canonized.  Abdul 
Baha  visited  his  grave  at.Los  Angeles,  and  ordained 
a  saint's  day  in  the  Bahai  calendar,  October  19th. 
He  said  :  ^  "  This  revered  personage  was  the  first 
Bahai  believer  in  America.  He  served  the  cause 
faithfully  and  his  services  will  be  ever  remembered 
throughout  ages  and  cycles."  ^  "  He  was  of  the 
blessed  souls.  .  .  .  He  witnessed  the  light  of  the 
kingdom  of  Abha  and  wrote  proofs  and  evidences  of 
the  Manifestation."  Thornton  Chase  certainly  had 
a  surprising  faith  in  Abdul  Baha. 

A  special  event  was  the  dedication  of  the  grounds 
of  the  Bahai  Temple,  the  Mashrak-ul-Azkar  (the 
Dawning-place  of  Praises).  This  took  place  in  the 
midst  of  the  Rizwan  Feast,  on  May  i,  191 2,  in  the 
presence  of  the  Bahai  Temple  Unity  composed  of 
delegates  from  all  the  "  spiritual  assemblies "  in 
America,  convened  in  its  fourth  annual  convention. 
A  site  of  five  acres  has  been  purchased  in  the  village 

1  S.  IV.,  Sept.  27.  1913,  p.  187. 

'  Similar  phrases  addressed  to  his  living  disciples  sound  like  flattery 
and  appeals  to  their  vanity,  such  as,  "  Your  names  w^ill  go  down  through 
the  ages."  ««  Kings  and  Queens  will  never  be  talked  of  as  you  will  be" 
(5.  JV,,  Dec.  13,  19 13,  p.  274,  etc.). 


BAHAISM  IK  AMERICA  279 

of  Willmette,  a  suburb  of  Chicago.  Abdul  Baha, 
rising  a  golden  trowel,  broke  ground  and  others  of 
the  different  races,  who  were  present,  used  picks  and 
shovels  and  prepared  a  place  into  which  Abdul  Baha 
put  a  stone.  He  said  :  "  The  mystery  of  this  build- 
ing is  great.  It  cannot  be  unveiled  yet,  but  its  erec- 
tion is  the  most  important  undertaking  of  this  day. 
This  Temple  of  God  in  Chicago  will  be  to  the 
spiritual  body  of  the  world  what  the  inrush  of  the 
spirit  is  to  the  physical  body  of  man,  quickening  it  to 
its  utmost  parts  and  infusing  a  new  light  and  power. 
.  .  .  Its  results  and  fruits  are  endless."  Of  the 
structure  he  said :  "  The  Mashrak-ul-Azkar  will  be 
like  a  beautiful  bouquet.  The  central  lofty  edifice 
will  have  nine  sides,  surrounded  by  nine  avenues 
interlacing  nine  gardens  where  nine  fountains  will 
play.  There  will  be  nine  gateways  and  columns, 
with  nine  arches  and  nine  arched  windows  and  nine 
caissons  nine  feet  in  diameter.  Nine  will  also  be 
carried  out  in  the  galleries  and  dome.  Further,  its 
meetings  are  to  be  held  on  the  ninth  of  each  month."  ^ 
Thus  the  Bahai  sacred  number  will  be  exhibited 
everywhere.  **  Behold  1 "  exclaims  the  Bahai  re- 
porter. "  What  a  priceless  piece  of  ground  is  this 
site,  dedicated  by  the  hands  of  the  Orb  of  the 
Covenant  and  blessed  by  his  holy  feet."  ^  But  in  an- 
other place  Abdul  Baha  urges  them  to  hasten  the 
completion  of  the  building,  complaining  ^  "  America 
has  not  been   working  enough   for   it."     "Money 

>  .S".  fV.,  June  5,  19 14.  «  S.  W.,  Dec.  31,  1913,  p.  272. 

•  S.  W.,  Aug.  I,  1913,  p.  136-138. 


280  BAHAISM  AND  ITS  CLAIMS 

comes  slowly,"  says  the  treasurer ;  "  pledges  were 
tremendous — as  big  as  our  eyes  saw  at  the  time  and 
afterwards  we  could  collect  ^  only  a  small  proportion." 
After  six  years  of  strenuous  pleading  and  effort, 
they  have  paid  for  the  ground.  The  ladies  evidently 
preferred  to  spend  their  money  in  jaunts  to  Acca, 
with  Paris  and  Cairo  en  route,  rather  than  to  put  up 
an  extravagant  temple  in  Chicago  for  200  people 
who  are  scattered  in  that  city — a  temple  in  which  the 
believers  in  New  York  and  Los  Angeles  may  never 
worship.  The  cause  for  haste  is  **  to  fulfill  a  great 
prophecy,  that  in  the  day  of  the  Branch  shall  the 
temple  of  the  Lord  be  built"  (Zech.  vi.  12).  And 
Abdul  Baha  is  already  more  than  seventy.  When 
finished,  "  It  will  have  an  effect  on  the  whole  world." 
"  It  will  be  dedicated  to  the  worship  of  Baha  Ullah 
and  his  words  only  are  to  be  read  in  it."  ^ 

After  a  sojourn  of  about  eight  months,  Abdul  Baha 
returned  to  England,  whence  he  telegraphed : 
"Thanks  to  Baha  Ullah,  I  arrived  safely."  As  a 
souvenir  of  the  visit,  the  American  Bahais  presented 
a  silver  vase  to  the  shrine  of  Abdul  Baha  Ullah  at 
Acca,  "  the  Holy  City."     Of  this  Mr.  Remey  writes  : 

"  The  Holy  Tomb  in  which  this  vase  is  to  repose 
(we  ardently  hope)  for  hundreds,  perhaps  thousands 
of  years  already  contains  precious  offerings,  vases 
and  many  wonderful  things  placed  there  by  people 
from  all  over  the  world.     Among  this  ever-growing 

1  '« The  Oriental  Rose,"  p.  II,  says  that  35,ooo  have  been  sent  from  the 
Orient  for  the  Temple. 

2  "  Daily  Lessons,"  p.  17. 


BAHAISM  IN  AMERICA  281 

collection  at  the  Threshold  of  the  remains  of  the 
Earthly  Tabernacle  of  Him  who  manifested  forth  to 
a  dying  world  the  very  Fatherhood  of  the  Eternal 
of  Him,  who  for  us  is  the  Sublime  King  of  Kings, 
must  stand  this  silent  token,  as  a  measure  of  the  re- 
sponse from  the  hearts  made  glad  by  this  ineffable 
sacrifice  of  Him  who,  giving  up  all  thoughts  of  self, 
came  to  us  (z.  e,,  to  U.  S.  A.)  in  our  need.  The  Centre 
of  the  Covenant,  His  Holiness  Abdul  Baha." 

The  visit  of  Abdul  Baha  did  not  leave  any  great 
impression.  His  personality  had  no  deep  influence. 
He  appeared  conspicuous  neither  for  intellectuality 
nor  spirituality.  Many  a  distinguished  traveller  has 
got  hold  of  the  public  ear  and  heart  to  a  greater  extent. 
I  was  in  Baltimore  when  he  was  there.  He  caused 
scarcely  a  ripple  on  the  surface.  His  addresses  were 
tame  and  full  of  platitudes.  It  was  told  me  that  his 
visit  led  to  doubt  and  coldness  on  the  part  of  some 
adherents.  He  was,  as  Canon  Wilberforce  said,  "not 
an  orator,  nor  even  a  preacher,"  practiced  in  public 
address.  One  of  the  distinguished  clergymen  whosq( 
pulpit,  he  occupied  said  to  me,  "The  man  has  no 
special  message.  He  is  a  faker."  Another  liberal 
thinker,  who  has  given  publicity  to  this  doctrine,  after 
an  interview,  pronounced  him  a  fraud.  Some  of  the 
American  disciples,  especially  the  ladies,  idolized  him, 
even  to  the  extent  of  bringing  down  upon  them  the 
reprobation  of  some  English  disciples.  One  of  the 
latter  wrote :  ^  "  There  seems  to  be  a  tendency  in 
America  and  elsewhere  to  focus  too  great  atten- 

».S.  ^.,  Dec.  II,  191X. 


282  BAHAISM  AND  ITS  CLAIMS 

tion  on  Abdul  Baha  rather  than  upon  the  Mani- 
festation." 

What  of  the  progress  of  Bahaism  in  America  ?  It 
is  making  no  marked  progress.  In  some  sections  it 
seems  to  have  gone  forward,  as  on  the  Pacific  coast 
and  around  New  York  and  Washington.  It  has  de- 
creased in  the  South  and  in  the  headquarters  of  the 
movement,  Chicago.  The  organization  at  Atlanta 
has  disappeared  from  the  list.  The  South  will  not 
take  kindly  to  the  advocacy  by  Abdul  Baha  of  the 
miscegenation  of  the  races.  He  recommends  that 
efforts  be  made  towards  the  intermarriage  of  the 
coloured  and  white  races  as  the  ideal  panacea  for  the 
present  estrangement.^ 

I  understand  that  a  Washington  negro  has  mar- 
ried an  English  Bahai  woman,  the  courtship  hav- 
ing occurred  when  both  were  pilgrims,  and  under  the 
encouragement  of  Abdul  Baha.  Of  the  condition  of 
the  cause  in  Chicago  I  can  speak  from  personal  in- 
vestigation. I  attended  the  regular  Sunday  service 
in  St.  John's  room,  eighteenth  floor  of  the  Masonic 
Hall.  It  was  a  pleasant  May  day.  About  sixty 
were  present — twenty  men  and  forty  women.  I 
questioned  the  men  and  found  that  six  of  them  were 
Bahais  and  fourteen,  like  me,  were  visitors.  The 
man  next  to  me  on  the  right  was  a  member  of  an 
ethical  culture  society  that  meets  on  the  twelfth  floor. 
I  asked  the  man  on  my  left  to  what  organization  he 
belonged.  He  replied,  **  To  the  kingdom  of  God." 
I  inquired  what  was  his  opinion  of  Abbas  Effendi. 

1  L.  G.  Gregory,  "  The  Heavenly  Vista,"  pp.  13,  15,  25,  31. 


BAHAISM  IN  AMERICA  283 

He  pulled  from  his  pocket  a  much  used  New  Testa- 
ment and  pointed  to  the  verse  in  Revelation  which 
refers  to  the  beast  and  said, ''  That  is  he."  I  conversed 
with  several  of  the  Bahai  ladies,  two  of  whom  acted 
as  instructors  of  the  meeting.  The  Sunday-school 
held  at  an  earlier  hour,  I  learned,  was  a  class  in 
Esperanto.  To  my  question  as  to  the  number  of 
Bahais  in  Chicago,  she  replied  **  that  Baha  UUah  has 
told  us  that  there  must  be  a  falling  away  before  the 
triumph,"  from  which  I  inferred  that  conditions  were 
not  prosperous.  The  next  man,  a  Bahai,  told  me  the 
number  was  about  one  hundred  and  fifty.  The 
leader,  Mrs.  C.  True,  told  me  about  three  hundred. 
One  of  the  opposing  sect  told  me  there  are  only 
sixty,  while  his  sect  has  lost  all  organization  and 
numbers  only  forty  in  the  whole  country.  But  if  we 
take  the  number  at  the  highest  estimate  given,  the 
number  is  less  than  fifteen  years  ago. 

I  go  into  particulars  regarding  this  point,  because 
there  is  a  false  impression  abroad,  in  Europe  and 
Asia,  an  impression  that  is  carefully  fostered.  Take 
this  incident.  In  Persia  a  Bahai  affirmed  before  the 
crowd  that  one-half  of  Chicago  was  Bahai.  A  Bible 
colporteur  disputed  the  statement  and  proposed  to 
telegraph  'to  the  Mayor  of  Chicago  and  inquire,  and 
whichever  side  was  wrong  should  pay  for  the  tele- 
gram. The  Bahai  declined.  In  distant  India  a  sim- 
ilar impression  is  created  for  effect.  Mr.  Getsinger 
wrote  in  th^  Jam-i-Jamseed  of  Bombay  :  ^  "  The  Ba- 
hai faith  has  spread  in  America  by  leaps  and  bounds, 

» S.  W.f  April  28,  1914. 


284  BAHAISM  AND  ITS  CLAIMS 

the  number  being  beyond  coniputationP  Strange 
exaggeration,  if  you  give  it  no  worse  name  !  Some 
such  a  one  was  no  doubt  interviewed  by  the  **  way- 
farer "  of  the  Continent  and  told  him  that  there  were 
one  million  in  the  United  States.^  But  that  well-in- 
formed reporter  put  the  number  at  3,000.  The  Star 
of  the  West  (Feb.  7,  191 2)  says  :  "  There  are  several 
thousand  Bahais  in  the  United  States."  My  own 
conclusion  is  that  there  are  2,000  in  twenty-seven  or- 
ganizations. In  1906  they  reported  to  the  Census 
1,280  members  in  twenty-four  organizations.  Most 
of  the  members  are  women.     (See  Chap.  VII.) 

That  the  Bahai  propaganda  has  nothing  special  to 
boast  of  in  the  United  States  is  evident  when  we 
compare  its  results  with  those  of  other  religious  fads. 
The  Dowieites  of  Zion  City  (followers  of  John  Dowie 
who  claimed  to  be  the  prophet  Elijah)  report  seven- 
teen organizations  in  ten  states  with  5,865  members ; 
the  Crowdyites  (Crowdy  was  a  negro  cook  who  in 
1906  claimed  to  be  a  prophet)  report  forty-eight 
organizations  and  1,823  members;  Theosophists 
eighty-five  and  2,336  members ;  Vedantists  (Swami- 
ists)  four  and  340  members  ;  Spiritualists  455  with 
35,056  members ;  Christian  Scientists  638  and  85,- 
ooa  members.  Well  may  the  Egyptian  Gazette  say : 
"  If  Bahaism  has  found  favour  in  the  United  States, 
it  cannot  be  forgotten  that  countless  other  '  religions ' 
have  become  popular  there  which  would  not  have 

*  The  S.  W.  of  Mai-ch  2,  19 12,  reported  one  organization  in  Montreal, 
one  in  Hawaii,  one  in  England,  two  in  Germany,  viz.,  Stuttgart  and  Zuffen- 
hausen,  and  one  in  Cape  Town. 


BAHAISM  IN  AMEEIOA  285 

been  taken  seriously  in  any  other  country  in  the 
world."  Yet,  aside  from  the  Mormons,  how  few 
they  number  altogether. 

Is  it  not  marvellous  that  clergy  of  various  Prot- 
estant churches,  even  of  the  Church  of  England, 
have  given  the  use  of  their  edifices  for  its  anti-Chris- 
tian proselytism?  Roman  Catholic  churches  have 
not  been  open  to  it.  And  this  happened  not  only 
when  Abdul  Baha  was  a  guest  among  our  people 
but  is  continued  since.  Surely  such  latitudinarian- 
ism  must  grieve  the  heart  of  Christ  even  as  it  shocks 
His  faithful  followers  and  gives  boldness  to  those 
who  would  hurl  Him  from  His  mediatorial  throne. 
It  is  unnecessary  now  to  catalogue  the  various 
Protestant  pulpits  and  platforms  in  Great  Britain, 
and  in  America  where,  with  readings  from  the 
Bahai  **  revelations "  and  flattering  introductions, 
place  was  given  to  the  "  false  Christ."  But  the  dis- 
loyalty still  continues.  Lately  a  missionary  was  a 
speaker  at  a  Woman's  Foreign  Missions  Society 
and  was  preceded  by  a  lady  advocating  Bahaism. 
In  a  late  number  of  the  Star  of  the  West  (April  9, 
1914)  is  a  picture  of  the  St.  Mark's-in-the-Bowerie 
Episcopal  Church,  New  York,  with  a  notice  that  an 
audience  room  had  been  granted  in  the  parish  house 
for  Bahai  meetings  every  Sunday.  This  was  fol- 
lowed by  a  letter  from  Abdul  Baha  rejoicing  in  this 
opportunity  **  to  promulgate  the  principles  of  Baha 
Ullah,"  and  by  a  request  for  the  prayers  of  all  Bahais 
that  "  through  this  opened  door  many  hearts  may 
be  turned  to  the  *  Branch,'  "  i.  e,^  Abdul  Baha.     An- 


286  BAHATSM  AND  ITS  CLAIMS 

other  issue  contains  an  announcement  ^  of  the  mar- 
riage at  Montreal  of  the  editor,  Doctor  Bagdadi,  to 
Zeenat  Khanum,  both  Persian  Bahais  of  Moham- 
medan antecedents.  The  narrative  declares  :  "  The 
minister  who  officiated  astonished  all  [even  the 
Bahais]  by  reading  from  the  Bahai  writings  ! " 

The  Bahais  still  continue  to  proselyte  through 
Ethical  Culture  and  Theosophic  Societies  and  on 
the  platform  of  peace  congresses.  Is  it  not  full  time 
that  Christian  people  and  churches  should  cease  to 
give  countenance  to  this  system  which  is  an  enemy 
of  the  cross  of  Christ,  and  which  has  already  deceived 
several  thousands  of  our  fellow  Christians  ? 

»  Star»  May  17,  1914,  p.  57. 


Bibliography 

Consulted  by  the  Author 


(/)     Non-Bahai  Writers 
E.  G.  Browne  :  "  The  Babis  of  Persia,"  Jour.  Roy.  As.  Soc,  July, 
Oct.,  1889. 
"  Babi  Manuscripts," 7^j;^r.  Roy.  As.  Soc,  April,  July,  Oct., 

1892. 
Art.  **  Babism  "  in  "  Encyclo.  Brit.,"  "  Enc.  of  Religion  and 

Ethics,"  and  "  Enc.  of  Islam." 
Introductions  and  Appendices   to  translations  of  Babi-Bahai 

books. 
"  A  Year  Among  the  Persians." 
**  Literary  History  of  Persia." 
A.    L.    M.    Nicolas:    "  Sayyid    Ali    Mohammed   dit   le   Bab" 

(Biography). 
R,  E.  Speer  in  "  Missions  and  Modern  History,"  Vol.  I,  Chap. 

Ill,  pp.  121-182,  "  The  Religion  of  the  Bab." 
**  Haifa  or  Modern  Life  in  Palestine,"  by  Oliphant. 
Canon  Sell  "  Babism  "  (Tract  1895),  "  Bahaism  "  (Tract  191 2). 
Critical  Magazine  Articles. 
American    Journal    of    Theology,    Jan.,    1902,    "Mohammedan 

Gnosticism  in  America,"  S.  K.  Vatralsky. 
North  Amer.  Rev.,  June,  191 2,  J.  T.  Bixby;  April,  1 901,  Prof. 

E.  D.  Ross. 
Outlook,  June,  1901,  Dr.  H.  H.  Jessup. 
Open  Court,  ]\xTit  and  July,  19 10  and  1904,  Dr.  P.  Carus. 
Moslem  World,  July,  191 2,  Dr.  J.  D.  Frame. 
Mission.  Rev.  of  World,  Oct.,  191 1,  Dr.  W.  A.  Shedd. 
Oxford  Magazine,  May,  1892. 

287 


288  BIBLIOGEAPHY 

(2)     Babi  or  Bahai  Writers 
By  the  Bab  : 

"  Beyan  Persan  "  (Fr.),  4  Vols,  trans,  by  A.  Nicolas. 
By  Baha  Ullah  : 

"  Akdas,"  MS.  Trans.,  by  I.  G.  Kheiralla. 

"Ikan,"  "The    Seven   Valleys,"   "The   Hidden   Words," 
"  Surat-ul-Hykl,"  "  Words  of  Paradise,"  "  Glad  Tidings," 
Tablets — of  the   World,  of  Ishrakat,  Tarazat,  Tajallayat 
(Chicago). 
By  Abdul  Baha  : 

"  The   Episode   of  the   Bab  or  the  Traveller's   Narrative " 
(trans,  by  Browne). 

"  Tablets  of  Abdul  Baha,"  Vol.  I ;  Addresses  in  Paris,  Lon- 
don and  America  ;  "  Some  Answered  Questions,"  recorded 
by  L.  C.  Barney ;   Letter  to  the   Friends  in  Persia,  etc. ; 
The  Covenant  or  Will  of  Baha  Ullah. 
By  Persian  believers : 

"  Kitab-ul-Nuktatul  Kaf,"  by  Mirza  Jani,  with  Introductions 
by  Browne. 

"  New  Hist,  of  the  Bab,"  trans,  by  Browne. 

"  The  Sacred  Mysteries,"  Asadullah. 

"  School  of  the  Prophets,"  Asadullah. 

"  Bahai  Proofs,"  Abul  Fazl. 

"  The  Brilliant  Proof,"  Abul  Fazl. 

"  Martyrdoms  in  Persia  in  1903,"  Haider  AH. 

"  Epistle  to  the  Bahai  World,"  Badi  Ullah. 
By  Western  believers  : 

"  The  Universal  Religion,"  M.  H.  Dreyfus. 

"  The  Bahai  Revelation,"  Thornton  Chase. 

"  Before  Abraham  was,  I  am,"  Thornton  Chase. 

"  The  Bahai  Movement,"  C.  M.  Remey. 

"  Universal  Principles  of  the  Bahai  Movement,"  and  "Peace," 
and  "  The  Covenant,"  C.  M.  Remey. 

"  Observations  of  a  Bahai  Traveller,"  C.  M.  Remey. 

"  A    Year  Among  the   Bahais  of  India  and  Burmah,"  and 
"  Story  of  the  Bahai  Movement,"  Sydney  Sprague. 


BIBLIOGEAPHY  289 

"  Dawn  of  Knowledge  and  the  Most  Great  Peace,"  P.  K. 
Dealy. 

"  The  Revelation  of  Baha  Ullah,"  Mrs.  S.  D.  Brittingham. 

"  God's  Heroes,"  Barney-Dreyfus. 

"  Abbas  EiFendi ;  His  Life  and  Teaching,"  M.  Phelps. 

"  The  Oriental  Rose,"  M.  H.  Ford. 

**  The  Modern  Social  Religion,"  Horace  Holley. 

"  Bahaism,  the  Religion  of  Brotherhood,"  F.  K.  Skrine. 

"  The  Reconciliation  of  Races  and  Religions,"  T.  K.  Cheyne. 

"  Bahaism  in  Its  Social- Economic  Aspects,"  H.  Campbell. 

**  Prayers  and  Communes,"  and  "  Songs  of  Prayer  and  Praise." 
Narratives  of  Pilgrims  to  Acca: 

"  In  Galilee,"  T.  Chase. 

«*  Unity  Through  Love,"  H.  MacNutt. 

"  The  Heavenly  Vista,"  L.  G.  Gregory. 

"Ten  Days  in  the  Light  of  Acca,"  Mrs.  Grundy. 

"  Daily  Lessons  Received  at  Acca,"  Mrs.  Cooper. 

"  My  Visit  to  Abbas  EfFendi,"  Mrs.  Peeke. 

"  Table  Talks  With  Abdul  Baha,"  G.  T.  Winterburn. 

"  My  Visit  to  Acca,"  Mrs.  Lucas. 

"  Flowers  from  the  Rose  Garden  of  Acca,"  Mrs.  Finch. 

"  Notes  at  Acca,"  Mrs.  True. 
Periodicals : 

The  Bahai  News,  and   The  Star  of  the  West,  from  1 910  to 
1915. 

Reports  [and  Bulletins  of  the  Persian- American  Educational 
Society. 
By  Behaists  : 

"  Beha  Ullah,"  2  Vols,  I.  G.  Kheiralla. 

"  Bab-ed-Din,"  "The  Three   Questions,"  and  "Facts  for 
Behaists,"  I.  G.  Kheiralla. 

"  Life  of  Baha  Ullah,"  MS.,  Mohammed  Javad  Kasvini. 
By  Azalis : 

"  Call  to  Behaists "  (Nos.  I,  II  and  III),  Stenstrand. 


Index 


Abbas  Effendi  (see  Abdul  Baha) 
Abdul  Baha,  48,  68,  76,  86,  87, 
98,  138,  I47»  nS>  I9i»  204, 
239  ;  history  of,  24,  66,  127,  128, 
161,  164,  194-196  and  note  3, 
250-259;  blesses  charms,  no; 
charities  criticized,  255  ;  censor- 
ship, 117,  146;  education,  25, 
163;  imprisonment,  195,  197, 
258 ;  intercedes  for  assassins, 
231,  232;  justifies  Mohammed, 
86,  147  note  i ;  marriage, 
156-157,  164;  position,  39,  40, 
51,  62,  69,  88,  93,  117,  250; 
titles,  40,  93,  250,  251,  260,261 ; 
photographs,  275  ;  quarrel  with 
brothers,  24,  39,  93,  187-188, 
197,248-262;  receives  pilgrims, 
124,  125  (see  Pilgrims)  ;  char- 
acterized, 245,  249,  254,  255, 
264,  270;  dogmatic,  77;  sup- 
presses facts,  184  and  note  7  ; 
changes  documents,  186,  188, 
252;  perverts  facts,  192,  194; 
acts  double  part,  197  ;  unjust  to 
brothers,  194  note  2,  255  ;  in- 
structs in  pretense,  200 ;  uses 
boycott,  253 ;  accused  of  sedi- 
tion, 257  ;  threatened  with  death, 
262 ;  covets  martyrdom,  258 ; 
asks  government  for  guard,  256; 
honoured  as  Christ,  92,  94,  96, 
114,  260;  as  God,  95,  124,  251, 
260,  282;  vacant  seat  left  for, 
119;  teachings,  24,  31,  32,  33, 
41,45.56.66,71,73,77,85,88, 
105,  118,  151  ;  advocates  peace, 
70 ;  allows  war,  74 ;  favours 
Mohammed  Ali  Shah,  138-140 ; 
refuses  arbitration,  256,  277 ; 
visits  Egypt,  27 ;  reception  in 
London,  11,  12,  13,  163  ;  con- 
tributor   to  Christian   Common- 


wealth, 12;  in  Europe  and 
America,  24,  64,  70,  114,  139, 
142,  151,  153;  reception  in 
U.  S.  A.,  274 ;  addresses,  275- 
278;  canonizes  Chase,  ,2^8; 
dedicates  temple,  278-27^-^^ 
memorial  vase,  280  ;  impression 
made,  280 ;  aided  by  Christians, 
285  ;  writings,  24,  42,  115,  1 16, 
178,  213,  273,  288 

Abdul  Karim,  26,  36,  40;  visits 
America,  269,  270 

Ablutions,  no,  120,  122 

Abraham,  34,  41,  88,  90 

Abul  Fazl,  26,  35,  37,  45,  47,  49, 
54,  69,  89,  10 1,  102,  106,  152, 
155,  160,  180,  197,  204,  211, 
216,  221,  222,  225,  233,  244, 
255.  256,  271;  tried,  136;  re- 
pudiates Babism,  136,  193; 
abuses  mullahs,  211;  visits 
America,  271  ;  writings,  288 

Acca  (Acre),  22,  23,  27,  39,  43, 
71*  94»  97  and  note  4,  106,  118, 
122,  123,  125,  127,  140,  145, 
146,  154,  159,  161,  165,  173, 
182,  183,  187,  195,  196,  200, 
205,  229,  233,  241,  250-259 

Adam,  41,  114 

Adrianople,  22,  197,  222,  223,  229 

Ahmad  Ahsai,  Sheikh,  20,  21,  236 

Ahmad  Qadiani  (see  Gulam 
Ahmad) 

Ahmad  Zohrab,  47 

Akdas  (see  Kitab-ul-Akdas) 

Alcohol,  prohibited  to  Babis  and 
Bahai^,  214;  used,  215 

Ali  Allahis,  20,  40  note  3,  67,  88, 
91  note,  173 

Ali  Kuli  Khan,  45,  202 

Ali  Mohammed  (see  Bab) 

American  Bahais  (see  Bahais) 

American  prophets,  274,  284 


291 


292 


rSTDEX 


Annihilation,  1 12 

Arbitration,  70,  71,  74-75 

Armenians,  28,  67,  68 

Asad  Ullah,  39,  249  ;  delegate  to 

America,  27 1 ;  writings,  27 1, 288 
Assassins,  Sect  of,  19,  91  note 
Assassinations,  practiced  in  Islam, 

243-244 
Assassinations,  by  Bahais,  43,  159, 

172,   197,  22S-235,  241   note   I, 

244,  245  and  note  i,  246,  270; 
were  for  the  faith,  232,  233 ;  so 
justified,  242,  243 

Azal  (see  Subh-i-Azal) 
Azalis,  23,  43,  69  note,  159,  167, 
197,    214,    216,    227,   230,   231, 

245,  268,  270 

Bab,  the  title,  20 

Bab,  The,  18,  35,  38,  47»  7i»  73» 
90,  91,  99,  126,  I33-I35»  181, 
260;  his  history,  21,  41,  104, 
123,  135,  186,  189-190,  198,  210, 
211,  236,  237  ;  tomb,  123,  125  ; 
proof  in  verses,  44,  46;  taught 
war,  135  ;  not  forerunner  of 
Baha,  178  ;  expected  his  dispen- 
sation to  be  long,  178;  books 
(see  Bayan) ;  concealed  by 
Bahais,  182,  183 ;  tampered 
with,  185 

Babis,  character,  180;  wars,  21, 
71,  73;  persecuted,  21,  136; 
martyrs,  192,  193 ;  deny  faith, 
198  ;  attempt  to  assassinate  Shah, 
21,  191,  230;  executed,  21,  191 ; 
at  Bagdad,  22,  221-222;  mur- 
derous spirit,  236,  237,  238 ; 
sects  of,  68 

Babism,  History  of,  44,  87,  133, 
135,  193,  236;  abrogated  Islam, 
87,  172,  178;  laws,  53,  55,  58, 
215  ;  make  marriage  obligatory, 
155  ;  practiced  polygamy,  157, 
159;  gave  some  liberty  to 
women,  169 ;  accused  of  com- 
munism, 171  ;  fast,  121  ;  shrine, 
123;  records,  18;  relation  to 
Sheikhism,  20-21,  170;  relation 
to  Christians,    135 ;    a  political 


movement,   135 ;   disloyal,   133, 

134,  190  and  note  5  ;  intolerant, 

135,  146  ;  sectarian,  52-53  ;  dog- 
matic, 78;  superseded,  15,  87 

Badasht,  87,  171 

Badi,  136,  191,  240 

Badi   Ullah,    162,    187,    188,  250, 

253,  261,  262,  271 
Bagdad,  22,  87,  161,  171,221,234, 

250 
Baha  Ullah,  11,  12,  18,  31,  36,  38, 

39,  52,  68,  72,  78,  88,  92,  122, 

135,  142;  history  of,  22,  23,  42, 

45.  70»  73»  76,  87,  102,  127,  159, 
162-163,  iS^  ^87  and  note  I, 
190,  221,  225,  226,  230,  255; 
family,  162,  250 ;  haram,  24, 
150;  polygamy,  126,  159-165, 
250;  wealth,  253,  255;  prison, 
195  ;  palace,  125,  195  and  note 
4;  picture  of,  126  and  note  2; 
quarrels  with  Azal,  220-228; 
supplants  him,  42,  181,  185,  204; 
deceitfulness  regarding,  205, 
208 ;  alleged  attempts  to  kill, 
225,  227  ;  exults  over  death  of 
enemy,  211  ;  complacency  about 
murder,  231  ;  trial  and  bribe- 
giving,  231  ;  death,  24,  93,  104, 
195,  250  ;  will  of,  250,  25 1,  256 ; 
tomb,  123,  280;  will  be  as- 
sailed, 14,  83  ;  exhorts  to  love, 
209;  writings:  37,  115;  their 
character,  44,  186,  189;  rapidity 
in  composition,  45  ;  quantity,  45, 

46,  105,  253  ;  style  of,  46,  47, 
150  (see  Epistle  to  the  Kings, 
Ikan,  Kitab-ul-Akdas,  Seven 
Valleys,  Glad  Tidings,  Ishrak, 
Epistle  to  Shah)  ;  Professor 
Browne  on,  48  ;  Abdul  Baha  on, 
48,  68,  242  ;  his  beatitudes,  1 19; 
teachings :  on  inspiration,  33 ; 
on  peace,  70-72  ;  influenced  by 
Peace  Movement,  76  ;  on  fulfill- 
ment of  prophecies,  97-98 ;  on 
"  Return,"  95  ;  enjoined  loyalty, 
137 ;  commends  suicide,  239- 
240 ;  on  civil  government,  56 
(see   House  of  Justice) ;   name 


INDEX 


293 


used  as  charm,  no;  claims:  to 
be  God,  36,  40,  42,62,  90,  91, 
122,  215, 267  ;  superior  to  Christ, 
105 ;  a  world  teacher,  50,  85, 
106 ;  all  the  prophets,  90 ;  in- 
fallible, 242 ;  Prince  of  Peace, 
7^  73.  92.  97»  338;  is  wor- 
shipped, 122;  claim  for,  179; 
character,  42,  43,  204,  220,  221, 
227,  228,  246,  265 

Baliai  Nezvs  (see  Star  of  the  West) 

Bahais  in  Acca  (see  Acca),  229, 
230*  233 ;  in  Adrianople  (see 
Adrianople) ;  in  Persia  (see 
Persia),  23,  26,  28,  36,  50,  162, 
175,  259 ;  familiar  with  Bible, 
115  ;  persecutions,  137  and  note 
5  ;  martyrs  few,  192,  240;  toler- 
ated, 137,  140;  pretend  to  be 
Christians,  199,  200,  201  ;  con- 
verted to  Christianity,  241  ;  in- 
tolerant, 240,  241,  255,  259  ;  not 
patriotic,  139  ;  not  supporters  of 
constitution,  73,  133,  138-141  ; 
characterized  by  love  of  each 
other,  74 ;  hatred  of  others,  69 
note  ;  lack  of  candour,  154,  202, 
203  ;  boasting,  42,  45,  46,  48, 
49,  79,  179,  216,  285 ;  foul  play, 
246 ;  crimes  against  Azahs  (see 
Assassinations),  223-235,  239, 
245 ;  suicides  of,  239,  240 ; 
favour  education,  144,  154;  to 
be  judged  by  deeds,  244 ;  quar- 
rel over  succession  in  Acca,  251- 
259;  in  Persia,  252,  259-260; 
in  America,  269-273,  276;  num- 
bers of,  13,  26,  27,  28,  65,  103, 
268,  271  ;  census,  273,  282-283 

Bahais,  American,  12,  13,  24,  26, 
77,84,93,96,98,  119,  122,153, 
154,  168,  173,  200;  American 
pilgrims,  40,  94,  118,  123-126 
and  note  i,  174,  268,  269;  nar- 
rative of,  289 

Bahaism,  History  of,  21-24,  15a; 
literature  of,  14,  24,  115,  273, 
289  ;  a  patchwork,  53  ;  changed, 
15  ;  relation  to  Babism,  19,  52, 
53,  55»  58,  135.   136,   178,  192, 


193 ;  relation  to  Mohammedan- 
ism, 32,  35,  51,  52,  55,  86,  209- 
213,  222;  borrowed  from  Shiah- 
ism,  49;  from  former  religions, 
52;  relation  to  Christianity,  31, 
32,  34,  51,  54,  56,  65,  82-132,  209 
note  2  ;  classes  interested  in,  1 1- 
13;  conditions  of  discipleship,  38, 
39,  113,  1 14  ;  doctrines  :  of  God, 
35-41,  49,  78,  88;  of  the  Mani- 
festation, 36,  41,  58,92,  178,  241 ; 
its  trinity,  40  and  note  3,  260 ; 
eternity  of  matter,  77,  in  ;  pan- 
theistic, 88 ;  of  metempsychosis 
(see  "  Return  ")  ;  its  moral  sys- 
tem, 34  ;  denied  miracles,  103  ; 
resurrection,  104 ;  laws :  38,  48, 
54,  55,  214 ;  civil,  58,  143  ;  crim- 
inal, 144,  146 ;  unalterable  for 
1,000  years ;  about  woman  (see 
Woman);  equality  of  races,  168; 
its  science,  48,  56,  58,  77,  104 
note  6,  III;  cycles,  4 1  ;  era, 
128;  calendar,  48,  55,  127,  273; 
new  alphabet,  58 ;  advocates 
universal  language,  59  ;  favours 
education  (see  Education)  ;  its 
institutions,  116-119;  its  cere- 
monies, n8,  120-126;  substitute 
for  baptism,  1 18  ;  for  Lord's  Sup- 
per (see  Feasts ;  see  also  Fast, 
Pilgrimage,  Prayer,  Shrines, 
Charms,  Funerals,  Rosary) ; 
claims :  that  a  new  religion  is 
needed,  31  ;  to  be  a  new  dispen- 
sation, 33  ;  to  supersede  all  re- 
ligions, 32 ;  and  Christianity,  86, 
87  ;  to  be  universal,  29,  50  ;  con- 
trary shown,  ,54-59  ;  claims  su- 
periority in  personality,  40-44 ; 
in  writings,  44-47  ;  in  substance 
of  revelation,  48-50  ;  disproved, 
48-50,  54-59  ;  to  unify  mankind, 
63-67 ;  means  prescribed  for, 
67-70 ;  to  promote  peace,  67, 
70 ;  fallacy  of  claim,  72-76 ; 
echo  of  Christianity,  72;  to  be 
undogmatic,  77  ;  to  be  consistent 
with  Christianity,  83 ;  to  be 
Christ's  second  coming,  92,  93 ; 


294 


INDEX 


refuted,  85-132;  to  be  the  state 
religion,  117,  143,  145-147;  to 
set  forth  a  new  government,  141- 
147;  to  regulate  politics,  117, 
132;  professed  loyalty,  136; 
pleads  for  toleration,  136;  is  in- 
tolerant, 132,  147,  191  ;  wishes 
political  power,  132,  135,  141 ; 
claim  as  to  morals,  179- 180,  209 ; 
like  Persians,  214;  testimony  as 
to  morals,  216  note  3;  pervert 
history,  136,  181-185,  183  note 
2,  184  note  2,  189-197,  220; 
falsify  sacred  writings,  185  and 
note  2,  185-189;  forgery,  189; 
religious  dissimulation  (see 
Tagiya)  ;  addiction  to  alcohol, 
214-215  ;  opium,  215-216  and 
note  3 ;  claim  to  love,  209,  221  ; 
refuted ;  animosity  to  Shiahs, 
211;  abuse  of,  21 1-2 13  ;  enmity 
to  Azalis,  222,  235  ;  murdering  of 
(see  Assassinations  and  Bahais — 
quarrels) ;  sects  in,  68 ;  sects 
forbidden,  69 ;  private  interpre- 
tation forbidden,  69 ;  methods  of 
interpretation,  lOO,  10 1  note ; 
exclusive,  52;  a  delusion,  62 

Bahaism,  American,  15,  16,  41,  94, 
201,  264-283 ;  census  of,  268, 
271,  273,  282,  283  ;  condition  of, 
282-284;  delegates  from  Acca, 
271;  literature  of,  273;  meet- 
ings, 272,  277,  282-283  J  propa- 
ganda, 267,  273-274 ;  mission 
to  Persia,  84,  154,  155,  202,  203, 
273-274;  quarrel  and  schism, 
269-273,  276 ;  visit  of  Abdul 
Baha  (see  Abdul  Baha)  ;  press 
agents,  272 

Bahai  proofs  (see  Abul  Fazl) 

Bahai  Temple  (see  Temple) 

Bahiah  Khanum,  156, 164, 174, 191, 
195,  221,  225,  227,  232,  257 

Batinis,  20 

Bayan,  18,  21,  23,  35,  38,  47,  56, 
73,  115,  134,  155,  166,  178,  181, 
183,  246 

Beatitudes  of  Baha,  1 19 

Behais,   Behaists,   69,    188    notes, 


268,  270,  289  ;  number  in  Amer- 
ica, 271,  272  (see  Mirza  Mo- 
hammed Ali) 

Beha  Ullah,  so  spelt  by  Behais, 
267,  289 

Beirut  press,  25,  10 1,  167 

Bibliography,  287-289 

Bixley,  J.  T.,  66,  83  note 

Boycott,  253,  259 

Brahma  Samaj,  13 

Brittingham,  Mrs.,  94,  289 

Browne,  Prof.  E.  G.,  18,  20,  30, 
35.  48,  50,  53,  56,  68  note  I, 
78,  134,  135'  '^39,  152,  I55»  160, 
165,  169,  171-172,  178,  190, 
210,  216,  220,  226,  239,  243, 
248;  writings  of,  14,  37,  245, 
265,  287-288;  in  Persia,  27, 
215-216,  223  note,  229,  235; 
in  Acca,  43,  71,  182,  183,  184 
note  5  ;  in  Cyprus,  43,  225 

Buddha,  31,  90,  92 

Buddhist,  64,  67,  85,  86,  200 

Burial  (see  Funerals) 

Burmah,  13,  64,  83,  274 

Campbell,  R.  J.,  12,  84 

Carmel,  Mt.,  127,  195,  257 

Celibacy  disapproved,  155 

Changing  documents,  57,  185-189 

Charms,  iio,  123 

Chase,  Thornton,  31,  37,  94,  104, 
209,  217,  249,  269,  271;  canon- 
ized, 278 

Cheyne,  T.  K.,  13 

Chicago,  98,  116,  119,  154,  265, 
267,  269,  270,  271,  279 

Christ,  Jesus,  His  teaching  supe- 
rior, 50;  on  peace,  72;  Bahais 
concerning  Him,  31,  32,  33,  35, 
41,  46,  52,  71,  82-84,  86,  87,  88, 
93-107,  104  note  3,  113,  114, 
122,  127,  128 

Christians,  attitude  of.  to  Bahaism, 
52,  65,  67,  68  ;  in  Persia,  28;  in 
Egypt,  27  ;  in  India,  84 ;  in  Oc- 
cident, 12-13,  83-84,  274-275, 
285-286 

Christianity  exclusive,  86;  tri- 
umphant, 33,  50,  65,  103 


INDEX 


295 


Christian  Commonwealth,  12,  84 
Claims    of    Bahaism    (see    Baha 

Ullah  and  Bahaism) 
Constantinople,  159,  161,  170,  235 
Constitutional  Movement,  133, 138- 

140,  170,  175,  187 
Cyprus,  22,  43,  159,  167,  205,  225, 

229,  235 

Daniel,  88,  98,  99 

Dealy,  P.  K.,  71  note  2,  97 

Divorce  (see  Woman) 

Dowie,  Alexander,  43,  99, 102,  284 

Dreyfus,  M.  H.,  36,  50,  53,  58,  64, 

70.  77.  139.  143.  '60,  203,  209, 

288 

Easton,  p.  Z.,  18 

Education  to  be  compulsory,  144, 
154;  of  girls,  154,  155;  Bahai 
schools,  154,  202,  203  ;  Educa- 
tional Society  (see  Persian- Amer- 
ican) 

Egypt,  Bahaism  in,  27,  267  ;  Abdul 
Baha  in,  24,  197 

Egyptian  Gazette  on  Bahaism,  II, 
27,  284 

Elijah,  96,  97 

Emanations,  41,  89 

Episode  of  the  Bab  (see  Travel- 
ler's Narrative) 

Epistle  to  Kings,  106,  115,  143 
and  note  5,  186-187 

Epistle  to  Shah,  89,  136,  189,  191, 
240;  tampered  with,  186 

Epistle  to  the  Bahai  World,  188 
note  2,  261,  271,  288 

Era — Bahai,  56 

Esperanto,  59,  283 

Family  (see  Woman) 
Fast,  120,  121,  197 
Fatima,  Book  of,  189 
Feasts,   55,   56,    121,    127;   Unity 
Feast  or  Lord's  Supper,  55,  1 18, 
.    119,  276  (see  Rizwan) 
Ford,  M.  H.,  137,  140,  337 
Frame,  J.   D.,  26,   140,  213,  216 

243 
Funerals,  122-123 


Germany,  Emperor  of,  addressed, 

38 
Getsinger,  E.  C,  94,  203,  253,  267, 

268,  269,  283 
Glad  Tidings,  56,  57,  72,  115,  141, 

152,  187 
Gobineau,  Count,  183  and  note  2, 

190,  191,  235 
Goodall,  Mrs.,  94,  1 10 
Gregory,  L.  G.,  125,  168,  289 
Grundy,    Mrs.,   40,    96,    IIJ,  124, 

125,  253,  261 
Gulam,  Ahmad,  19,  92  note,  102 

Hadad,  Anton,  73,  94,  253,  268 

Haidar,  Ali,  27,  94,  213 

Haifa,  124,  127,  156,  195,  196, 
256,  257 

Hasht  Behesht,  160,  224, 226,  227, 
229,  245 

Hawkes,  J.  W.,  28 

Hidden  Words,  37,  115,  116,  II9, 
152,  188 

Hindus,  51,  64,65 

Holley,  Horace,  iio,  124,  132, 
221,  248 

Holmes,  G.  W.,  28,  78,  82,  loi 
note,  133 

Houris,  123 

House  of  Justice,  57,  58,  70-72, 
117,  123,  141-147 ;  supreme, 
142 ;  infallible,  145  ;  inspired, 
142;  has  political  power,  143, 
175  ;  financial,  143,  146 

House  of  Spirituality,  146 

Ikan,  37,  45,  86,  90, 114, 115, 152, 

163,  211,  222 
Imams,  20,  88,  92,  133,  189,  236, 

243 
Immortality,  30,  112 
Incarnations,  22,  88  note,  90  note  7 
India,  Bahaism  in,  13,  27,  68,  83 

note,  84,  85,  169,  203,  283 
Inheritance,  Law  of,  166 
Intolerance    of    Shiahs,    21,    136 

(see  Martyrs)  ;  of  Babis,  135  ;  of 

Bahais,  132  (see  Tolerance) 
Isaiah,  88,  97 


296 


IlsTDEX 


Ishrak-Ishrakat   ("  Effulgences  "), 

59,  152,  154,  241 
Islam  (see  Mohammedanism) 
Ismielis,  20,  91  note 

Jani,  Mirza,  172,  180,  183  note 

2;  his  "  History,"  182,  189,  190 
Jerusalem,  97,  98,  99,  100,  127 
Jessup,  H.  H.,  15,  25,62,  loi,  124, 

167,  196  note  3,    197,  240,  261, 

264,  265 
Jewish   Bahais,    26,    27,    51,    106, 

201  and  notes 
Jews,  33,  51,  64,  67,  82,  84,  87,  92, 

103  ;  in  Hamadan,  201 
John  Baptist,  18,  35,  96,  178 
Johnson,  H.,  63,  64,  65,  114 
Jordan,  S.  M.,  26,  200,  216 
Judaism,  33,  35,  41,  85 

Kazim,  Haji,  21,  170 

Khadim,  Ullah  (Mirza  Aga  Jan), 

161,  188,  233,  254 
Kheiralla,  14,  26,  37,  41,  89,  106, 

140,    152,    159,    191,    241,    245 

note  ;  history  of,  167,  265,  271 
Kirman,  27,  38 
Kitab-ul-Akdas,  14,  37-39,  54,  59, 

91,  115,  120,  121,  127,  141,  144, 

152,    154,    155,    158,    165,    169, 

231,  241,  248 
Koran,  49,  72,  86,  87,  89,  112, 114, 

121,  197,  198,  211 
Krishna,  90,  92 
Kurrat-ul-Ayn,  1 50,   170-172,  174 

192,  236,  237 

Laws  (see  Babism  and  Bahaism) 
"Letters,"  171 
Lucas,  M.  A.,  25,  289 

MacNutt,  H.,  25,  63 

Mahdi,  19,  20,  21,  92,  189,  210 

Mahdiism,  19 

Maku,  21,  210,  236 

Manifestation   (see    Baha   Ullah — 

Claims  ;  Bahaisms — Doctrines) 
Marriage     obligatory,     155      (see 

Woman) 


Martyrs,  123  note  3,  137, 192, 193, 
213,  258 

Mashrak-ul-Askar  (see  Temple) 

Maskin  Kalam,  43,  167,  205,  223 

Metempsychosis,  95 

Millennium,  77,  y8,  217 

Missions,  Christian,  26,  30,  85, 
199,  200,  203 ;  converts  from 
Islam,  65,  222,  241 

Mohammed,  31,  33,  34,  45,  50,  82, 
83,  86,  88,  92,  99,  159,  162,  243 

Mohammedans,  64,  67,  68,  84,  92, 
123,  138,  146,  166,  169,  172- 
174,  197,  214,  243;  Sunnis  in- 
different to  Bahaism,  27 ;  con- 
verted to  Christianity,  65, 222, 241 

Mohammedanism,  ii,  48,  85,  113, 
121,  123 

Mohammed  Ali,  Mirza,  son  of 
Baha,  24,  69  note,  161,  187-188, 
250,  252,  253-261,  277  ;  adher- 
ents of,  259,  270  (see  Behais) 

Mohammed  Ali  Shah,  138-140; 
rewarded  Bahais,  138 

Mohammed  Ali,  Mullah,  of  Zenjan, 
162 

Mohammed  Ali,  Mullah,  of  Bar- 
furush,  171,  237 

Mohammed  Javad  Kasvini,  14, 222, 
229,  232 

Mohammed  Shah,  105,  133,  210 
(see  Shah) 

Mohammed  Taki,  Haji,  172,  236 

Mohonk,  Lake,  Conlerence,  65,  70 

Morals  (see  Bahaism — Claims), 
179-216 

Mormons,  43,  52 

Moses,  31,  41,  86,  88,  92 

Mullahs,  137,  138,  144  note  I,  190, 
210-212,  213 

Nabil,  22,  47,  240 

Nakhazeen  (violators),  39,  256, 
261,  270,  273 

Nasr-ud-Din  Shah,  133,  134,  135, 
189-191,  210  (see  Shah) ;  at- 
tempt to  assassinate,  21,  23,  238 
(see  Epistle  to  Shah) 

Negro  Bahais,  168,  282  (see 
Gregory) 


INDEX 


297 


Nestorians,  28,  67 

New   History,  37.   104,  113,  136, 

160,    182,    184,    191,   211,   212, 

245,  265 
New  Testament,  46,  47,  82,  86, 94, 

106  ;  declared  abrogated,  114 
Nicolas,   A,    L.    M.,    14,   18,  178, 

198,  220 
Noruz,  121,  127,  187 
Number  of  Bahais  (see  Bahais) 
Numbers,    Sacred,    nineteen,    56, 

59,    121,    127;    nine,   56,    117, 

123,    127,    141,   175    note,   237, 

258,  279 
Nur-i-Din,  Sheikh,  22 
Nusairiyah  (see  All  Allahi) 

Oliphant,  Laurence,  187  note 
I,  194,  196  note,  231 

Opium,  use  prohibited,  214 ;  used 
by  Bahais,  215 

Orient-Occident  Educational  So- 
ciety (see  Persian-American 
Educational  Society) 

Pantheism  (in  Bahaism),  88,  89 

note 
Parsees  (see  Zoroastrians) 
Peace,   67,   70-76,    135,    276  (see 

Baha  Ullah— Claims,  Peace) 
Persia,  Babism  in,  18,  53, 135, 146, 

171,    236     (see     Constitutional 

Movement) ;  customs  of,  25,  79, 

94,  147,  185  note  2;  religions  of, 
19,  66,  67,  88  note,  91,  107  ;  re- 
ligious law  of,  58  ;  mullahs,  212; 
Baha  Ullah  in,  22,  70,  161,  185, 
221  ;  Bahais  in,  14,  23,  26,  58,  88 
note,  93,  95,  103,  112,  118,  126 
note  2,  135,  139,  140,  154,  161, 
192,  213-216,  259-260,  273,  274, 
283 

Persian-American  Educational  So- 
ciety, 154,  202,  273 
Phelps,  Myron,  26,  32,  33,  50,  88, 

95,  112,  158,  160,  164,  174,  179, 
195,  209,  213.  226,  244,  249, 
260,  275  ;  "  Life  of  Abbas  Ef- 
fendi,"  153,  173,  289 


Pilgrimage,  123-126  (see  Shrines 
and  Bahai-American-Pilgrims) 

Polygamy  (see  Woman,  Babism, 
Bahaism) 

Pope,  Epistle  to,  36,  93,  185  note  2 

Potter,  J.  L.,  loi  note 

Prayer,  74,  no,  113,  I2I,  164 

Primal  Will,  41,  89 

Prophecies,  97,  102,  105,  io6,  n8 

Prophets,  31,  41,  88,  89,  90,  98 

Quarrel  over  succession,  247-262 

Religious  Assassinations,  219- 
246  (see  Assassinations) 

Remey,  C.  M..  27,  35,  36,  37,  39, 
40,  50,  5  ^  56,  63,  64,  71,  77,  78, 

84,  85,  87,  96,  114,  118,  128, 
138,  140,  143,  160,  174,  180, 
203,  261,  276,  280,  288 

«  Return,"  rijat,  95,  96,  HO 
Rizwan,  87,  127,  279 
Rosary,  123,  253 
Rosen,  Baron,  57,  186,  187 
Russia,  57,  173,  187 

Satan  denied,  112 

Schools  (see  Education) 

Schuster,  Morgan,  170 

Sects,  Moslem,  19,  20,91  note,  208 
(see  Persia — Religions  of) ;  Ori- 
ental in  America,  264,  284 

Seven  Valleys,  37,  113,  115,  152 

Shahs  of  Persia,  21,  73,  133,  134, 
136,  137,  186,  192  (see  under 
names ) 

Shedd,  J.  H.,  28,  217 

Shedd,  W.  A.,  26,  30,  82,  197, 199. 
200,  216 

Sheikhis,  21,  67,  68,  170,  175,  213 

Shiahs,  19,  20,  49,  51,  53,  67,  189, 
191,  197,  210,  236,  239,  259 
(see  Sects) 

Shrines,  123  and  note  3,  125,  126, 
213 

Sprague,   Sydney,   32,  40,  64,  84, 

85,  90,  118,  160,  217,  249,  289 
Speer,  R.  E.,  "  Missions  and  Mod- 
ern   History,"    18,   28,   78,   82, 
loi,  133,  150,  217,  220,  264 


298 


INDEX 


star  of  the  West,  14,   5^  56.93. 
116,  128,  154,  202,  273,284,285 
State,  Bahaism  and  the,  1 31-149 
Stenstrand,  A.  J.,  185  note  2,  245 

note  I,  268,  269 
Subh-i-Azal,  15,  38,  160,  185,  233, 
238,  246,  268;  history  of,  22, 
23,  43.  167,  197,  205,  221-228 ; 
polygamy,  159;  attempt  to 
poison,  224 ;  attempt  to  murder, 
227 ;  witness  to  murder  of 
Azalis,  229,  235;  successor  to 
Bab,  22,  42,  181,  183,  184  and 
note  3,  204,  220 ;  writings,  74 

Sufis,  68  note,  78,  175 

Suicide,  112,  239,  240 

Sultan  of  Turkey,  22,  38,  193-194, 
257,  262 

Surat-ul-Haykal,  37,  117,  152 

Surat-ul-Muluk,  186,  191 

Tabriz,  21,  44,  9 1  i^ote,  105,  123, 
155,  189,  198.  234,  259,  274 

Tagiya  (dissimulation),  23,  48,  5 1, 
85.  193.  197-205,  208 

Tajallayat,  91 

Teheran,  21,  123,  140,  155'  ^o^* 
174,  198,  203,  274 

Temples,  Bahai,  98,  115,  116,  117, 
278-280 

Templeton,  Mrs.,  194,  255  note  2, 
256 

Tisdall,  W.  StC,  49 

Toleration,  136,  137.  140;  lack  of, 
21,  132,  135,  147,  ^91.  240,  241, 
255,  259  (see  Intolerance) 

Traveller's  Narrative,  37,42,  113, 
136,  182,  184  note  2,  186,  189, 
190,  204,  265  ;  its  author  Abdul 
Baha,  159,  178,  183,  226,  245 

Trinities,  40  note  3,  260 

True,  C,  94,  124,  283,  289 

Turkey,  Bahais  in,  27,  76,  135 
(see  Bagdad,  Adrianople,  Acca) 

Universal  language,  59,  70 


Universal  religion,  29,  50-59 

Vatralsky,  S.  K.,  133,  208,  220, 
266,  267 

Wars  of  Babis,  21,  71,  73,  135; 
Baha    starts    to  war,   73;    con- 
demns war,  67,   70,  71  ;  Abdul 
Baha  on  war,  74 
Wilberforce,  Canon,  84,  197,  281 
■Woman,"in  Bahaism,  151-175  ;, edu- 
cation of,   154  (see  Education); 
equality  with  man  taught,    151, 
272;  not  taught  by  Baha,  152; 
position  inferior  under  Bahaism, 
153,   158,  163,   165,   166  note  I, 
176  ;  woman  Bahais  in  America, 
153,  163,  175,  277  ;  civil  rights 
of,  155-167;  inheritance  unequal, 
166;    marriage:   enjoined,   155; 
with    consent,    156;    child    be- 
trothals,   157  ;    bigamy   allowed 
and  practiced,    158,  164  note  3; 
wives  of  Baha,  160-162  ;  Bahais 
favour  plural  marriage,  159,  164, 
165;     intermarriage     with     ne- 
groes, 168;  divorce:  loose  law, 
165;    causes  of,    166-167 ;    ali- 
mony small,  166  ;  desertion,  167  ; 
social     rights,    169;     continues 
veiled,    173 ;    not   receive   men 
visitors,  173,  174  and  note  2  ;  no 
political   equality,    175-176;  no 
women     in     government,     176; 
movement  to  ameliorate  among 
Moslems,  169-170,  173  and  note 
I  (see  Kurrat-ul-Ayn) 
Writing  of,   288-289  (see    Bab- 
Books,  Bayan,  Baha  Ullah) 
Wylie,  A.  L.,  84 

Yahya,  Mirza  (see  Subh-i-Azal) 
Yahya,  Sayid,  44 

Zoroaster,  31,  107 
Zoroastrians,  26,  27,  55,  64,  67,  6«| 
85,  92,  106,  203 


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CONCERNING  FOREIGN  LANDS 

EDJVARD  WARREN  CAPEN,  Ph.  D, 

Organizing  Secretary  of  the  Hartford  School  of  Missions 

Sociological  Progress  in  Mission  Lands 

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TTie  material  for  this  able  sociological  survey  Dr.  Capen 
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large  and  complex  subject  is  adequate  and  well  balanced." 

JEREMIAH  ZIMMERMAN,  P.P. 

The  God  Juggernaut  and  Hinduism  in 

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RENA   L.   HOGG 

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Dr.  Samuel  M.  Zwemer  says:  **It  is  bound  to  interest 
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writer  knows  of  no  other  work  which  presents  so  many  and 
such  varied  facts  regarding  foreign  missionary  work  within 
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FOREIGN  MISSIONS 


M.    WILMA  STUBBS 

How  Europe  Was  Won  for  Christianity 

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JAMES  S.  DENNIS,  D.  D. 

The  Modem  Call  of  Missions  i 

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of   the    day." — Herald   and   Presbyter. 

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FOREIGN  MISSIONS 


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ROBERTA.  HUME,  P.P. 

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FOREIGN  MISSIONS 


GEORGE  F.  HERRICK,  P.P. 

Fifty  Ytart  Missionarf  <tf  the  American  Board  In  Turktif 

Christian  and  Mohammedan 

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*'Dr.  Herrick  has  given  his  life  to  missionary  work  among 
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S.  M.  ZWEMER,  F.R.G.S. 

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MISSIONARY 


JAMES  S.  DENNIS,  D.  D. 

The  Modem  Gall  of  Missions : 

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literature  of  education  in  foreign  lands,  being  a  worthy 
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ARCHIBALD  McLEAN 

Epoch  Makers  of  Modem  Missions 

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REV.   W.  MUNN 

Three  Men  on  a  Chinese  Houseboat 

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MISSIONARY 


ROBERT  E.  SPEER 

Christianity  and  the  Nations 

The  Duff  Lectures   for   1910. 

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of  Missions  upon  the  Nations,"  suggests  a  large,  important, 
and  most  interesting  work.  The  iMime  of  the  lecturer  is 
sufficient  guarantee  of  the  method  of  treatment 

HENRY  H.  JESSUP 

Fifty-three  Years  in  Syria 

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JULIUS  RICHTER 

A  History  of  Protestant  Missions  in  the 
Near  East  svo,  cioth,  net  $2.50. 

A  companion  volume  to  "A  History  of  Missions  in 
India"  by  this  ^reat  authority.  The  progress  of  the  gospel 
is  traced  in  Asia  Minor,  Persia,  Arabia,  Syria  and  Egypt. 
Non-sectarian  in  spirit  and  thoroughly  comprehensive  in 
scope.  "It  is  truly  a  notable  work  and  can  be  endorsed 
in  unqualified  terms. — John  R.  Matt. 

WILLIAM  EDWARD  GARDNER 

Winners  of  the  World  During  Twenty 

Centuries    Adapted  for  Boys  and  Girls. 

A  Story  and  a  Study  of  Missionary  Effort  from  the  Time  of 
Paul  to  the  Present  Day.  Cloth,  net  6oc;  paper,  net  30c. 
Brief  sketches  of  great  missionaries  in  chronological 
order,  extending  down  through  Augustine  and  Boniface 
the  apostles  to  England  and  Germany,  Xavier  in  Japan,  and 
Brainerd  among  the  Indians,  to  Carey,  Moffat  and  Living- 
stone and  Missionaries  of  our  own  day.  Intensely  stimulat- 
ing and  suggestive. 


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